{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_6047/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_6047","id":"gutenberg_6047","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/6047","summary":null,"tags":["Authors, English -- Early modern, 1500-1700 -- Biography","Bunyan, John, 1628-1688","Category: Religion/Spirituality","Christian literature, English","Christian literature, English -- History and criticism","Puritans -- England -- Biography"],"text":"This eBook was produced by Charles Aldarondo based on a source from\nwww.johnbunyan.org.\n\n\n\nTHE WORKS OF JOHN BUNYAN\n\nWITH AN\n\nINTRODUCTION TO EACH TREATISE, NOTES,\n\nAND A\n\nSKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.\n\nVOLUME SECOND.\n\nEXPERIMENTAL, DOCTRINAL, AND PRACTICAL.\n\nEDITED BY\n\nGEORGE OFFOR, ESQ.\n\n\n\n\n\n\nTHE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE\nRICHES OF CHRIST.\n\nBY JOHN BUNYAN\n\n\nPREFATORY REMARKS BY THE EDITOR.\n\nThis treatise is one of those ten distinct works, which the author\nhad prepared for the press, when he was so suddenly summoned to\nthe Celestial City. Well did his friends in the ministry, Ebenezer\nChandler and John Wilson, call it \"an excellent manuscript,\ncalculated to assist the Christian that would grow in grace, and\nto win others over to Jesus Christ.\"\n\nIt was first published, with a selection of Bunyan's Works in a\nfolio volume, in 1692, about four years after the author's decease;\nand although it is a treatise exhibiting very deep research and\ncalculated for extensive usefulness, it does not appear ever to\nhave been published as a separate volume. Like all other of his\nworks, it is original; no one before him treated this subject\nwith such profound depth of thought, nor with such clear Christian\nphilosophy.\n\nThe revered John Bunyan proves in this, as in all other of his\nworks, that he was a real and not a pretended descendant from the\napostles,--he breathes their spirit--he knew his Master's work, and\nfaithfully discharged his solemn requirements. His object was as\npure as it was apparent; to preach not himself, but Christ Jesus\nhis Lord. One desire appears to have influenced him in writing\nall his works--that of shrinking back and hiding himself behind\nhis Master, while exhibiting the unsearchable, Divine, eternal\nriches of His grace.\n\nThis treatise is admirably adapted to warn the thoughtless--break\nthe stony heart--convince the wavering--cherish the young\ninquirer--strengthen the saint in his pilgrimage, and arm him\nfor the good fight of faith--and comfort the dejected, doubting,\ndespairing Christian. It abounds with ardent sympathy for the\nbroken-hearted, a cordial suited to every wounded conscience;\nwhile, at the same time, it thunders in awful judgment upon the\nimpenitent and the hypocritical professor: wonders of grace to\nGod belong, for all these blessings form but a small part of the\nunsearchable riches.\n\nThe reader should keep in his recollection, that this treatise was\noriginally conceived for the pulpit; and afterwards, probably with\ngreat additions, written for the press. This will account for the\ndivisions and sub-divisions, intended to assist a hearer's memory;\nor to enable a ready writer, by taking notes of each part, to digest\nprayerfully in private, what he had heard in the public ministry\nof the word,--a practice productive of great good to individuals,\nand by which families may be much profited while conversing upon\nthe truths publicly taught in the church; instead of what Bunyan\nwould have justly called, frothy conversation about the dress or\nappearances of their fellow-worshippers.\n\nThis discourse has been published in every edition of the works of\nour great author, but, most strangely, the references to Scripture\nare omitted in all the editions since that of 1737. Bunyan's anxiety\nat every step of this momentous inquiry is to shew a \"thus saith\nthe Lord,\" in proof of every assertion. In this treatise only,\nthere are nearly four hundred and forty distinct references to\nthe holy oracles. These are all carefully restored, and have been\ncollated with the standard text, for want of which some imperfections\nhad crept in, even to the old editions; and where the author\npreferred the Genevan or Puritan version, it is shewn by a note\nat the foot of the page.\n\nTo point out beauties in such a discourse, is to point to the\nwhole treatise--it is all admirable; a solemn earnestness is found\nin every sentence; even where Bunyan modestly differs with many\nexcellent divines, when treating upon the sufferings of the Saviour,\nbetween the period of his crucifixion and of his resurrection:\nthis is worthy of our prayerful consideration; ever keeping\nin remembrance those deeply impressive--those awfully triumphant\nwords of our Lord, \"It is finished.\"\n\nThe catholic spirit, which so pervaded the mind of Bunyan, appears\nconspicuously in this discourse; and whatever bitter controversy\nthis spirit occasioned him, it ought to be impressed upon the\nheart of every Christian professor. It is a liberality which shines\nmore brightly, as reflected by one, whose religious education was\ndrawn solely from the pure fountain of truth--the holy oracles; and\nhowever unlettered he was, as to polite literature or the learned\nlanguages, his Christian liberality can no more be enlightened by\nthe niggard spirit of learned sectarians, than the sun could be\nilluminated by a rush-light. The inquiry was then, as, alas, it\nis too frequent now, Are there many that be saved? forgetful of\nthe Saviour's answer and just rebuke, What is that to thee, follow\nthou me, seek thine own salvation. The inquiry is pursued a step\nfarther, \"Can those who differ with me be saved?\" Hear the reply\nof one so honest and so fully imbued with the Scriptures, into\nthe truths of which his spirit had been baptized, \"A man, through\nunbelief, may think that Christ has no love to him; and yet Christ\nmay love him, with a love that passeth knowledge. But when men, in\nthe common course of their profession, will be always terminating\nhere, that they know how, and how far, Christ can love; and will\nthence be bold to conclude of their own safety, and of the loss\nand ruin of all that are not in the same notions, opinions,\nformalities, or judgment, as they. This is the worst [pride] and\ngreatest of all [delusions]. The text, therefore, to rectify those\nfalse and erroneous conclusions, says, [the love of Christ] is a\nlove that passeth knowledge.\"\n\nThroughout the whole, there is a continued effort to comfort the\nsincere, but doubting, Christian. \"Does Satan suggest that God\nwill not hear your stammering and chattering prayers? Does Satan\nsuggest that thy trials, and troubles, and afflictions, are so\nmany that you shall never get beyond them?--relief is at hand,\nfor Christ loves thee with a love that passeth knowledge. This is\na weapon that will baffle the devil, when all other weapons fail.\"\n\nThe practical application of these soul-encouraging truths is, \"To\nwalk in love--filled with all the fullness of God.\" Bunyan has,\nin enforcing this duty, a very remarkable expression, \"these are\nthe men that sweeten the churches, and bring glory to God and to\nreligion. Why should anything have my heart but God, but Christ?\nHe loves me, he loves me with love that passeth knowledge, and\nI will love him. His love stripped him of all for my sake; Lord,\nlet my love strip me of all for thy sake. I am a son of love, an\nobject of love, a monument of love; of free love, of distinguishing\nlove, of peculiar love, and of love that passeth knowledge: and\nwhy should not I walk in love--in love to God, in love to man, in\nholy love, in love unfeigned?\"\n\nAnd will our ministering elders bear with me in respectfully and\naffectionately commending to them John Bunyan, as an example of\ndevotedness to his Master's service; of humble walking with God,\nof tender faithfulness to the souls of men, of holy fervour?\nUnder such a course of sermons as this treatise would make, how\nattentively would our children listen with reverence to the voice\nof truth, and with a Divine blessing our earthen vessels would be\nreplenished with heavenly treasure. It is delightful to read the\ntestimony of Bunyan's ministerial friends, of various denominations,\nwhen recording his extensive usefulness. His works do follow him.\nAnd upon reading of them, we cannot wonder when we hear, that on\na week-day morning, in the depth of winter, long before daylight,\nthe inclemency of frost and snow was braved by crowded assemblies\nof hungry and thirsty souls, who eagerly listened to hear him\nproclaim \"The Saints' Knowledge of Christ's Love, or the unsearchable\nriches of Christ--which passeth knowledge.\"\n\nMay the effectual blessing of the Holy Spirit attend the reading,\nas it did the preaching, of these soul-saving truths.\n\nHACKNEY, Oct., 1848. GEO. OFFOR.\n\n\n\nTHE SAINTS' KNOWLEDGE OF CHRIST'S LOVE.\n\n\"THAT YE--MAY BE ABLE TO COMPREHEND WITH ALL SAINTS, WHAT IS THE\nBREADTH, AND LENGTH, AND DEPTH, AND HEIGHT; AND TO KNOW THE LOVE\nOF CHRIST, WHICH PASSETH KNOWLEDGE.\"--EPHESIANS 3:18,19.\n\nThe Apostle having, in the first chapter, treated of the doctrine\nof election, and in the second, of the reconciling of the Gentiles\nwith the Jews to the Father, by his Son, through the preaching of\nthe gospel; comes in the third chapter to shew that that also was,\nas that of election, determined before the world began. Now lest\nthe afflictions that attend the gospel should, by its raging\namong these Ephesians, darken the glory of these things unto them;\ntherefore he makes here a brief repetition and explanation, to\nthe end they might be supported and made live above them. He also\njoins thereto a fervent prayer for them, that God would let them\nsee in the spirit and faith, how they, by God and by Christ, are\nsecured from the evil of the worst that might come upon them.\n\"For this cause I bow my knees unto the Father of our Lord Jesus\nChrist, of whom the whole family in heaven and earth is named;\nthat he would grant you, according to the riches of his glory, to\nbe strengthened with might by his Spirit in the inner man; that\nChrist may dwell in your hearts by faith; that ye, being rooted\nand grounded in love, may be able to comprehend with all saints,\nwhat is the breadth, and length, and depth, and height; and to\nknow the love of Christ, which passeth knowledge,\" &c. Knowing,\nthat their deep understanding what good by these were reserved for\nthem, they would never be discouraged, whatever troubles should\nattend their profession.\n\nBREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that\nin themselves are both ambiguous, and to wonderment; ambiguous,\nbecause unexplained, and to wonderment, because they carry in\nthem an unexpressible something; and that something that which\nfar out-goes all those things that can be found in this world. The\nApostle here was under a spiritual surprise, for while meditating\nand writing, he was caught: The strength and glory of the truths\nthat he was endeavouring to fasten upon the people to whom he\nwrote, took him away into their glory, beyond what could to the\nfull be uttered. Besides, many times things are thus expressed, on\npurpose to command attention, a stop and pause in the mind about\nthem; and to divert, by their greatness, the heart from the world,\nunto which they naturally are so inclined. Also, truths are often\ndelivered to us, like wheat in full ears, to the end we should rub\nthem out before we eat them, and take pains about them, before we\nhave the comfort of them.\n\nBREADTH, LENGTH, DEPTH, and HEIGHT. In my attempting to open these\nwords, I will give you, some that are of the same kind. And then\nshow you, First, The reasons of them; and then also, Secondly,\nSomething of their fullness.\n\nThose of the same kind, are used sometimes to shew us the power,\nforce, and subtilty of the enemies of God's Church, (Dan 4:11,\nRom 8:38,39). But,\n\n[Sometimes] Most properly to shew us the infinite and unsearchable\ngreatness of God, (Job 11:7,8,9, Rom 11:33).\n\nThey are here to be taken in this second sense, that is, to suggest\nunto us the unsearchable and infinite greatness of God; who is\na breadth, beyond all breadths; a length, beyond all lengths; a\ndepth, beyond all depths; and a height, beyond all heights, and\nthat in all his attributes: He is an eternal being, an everlasting\nbeing, and in that respect he is beyond all measures, whether\nthey be of breadth, or length, or depth, or height. In all his\nattributes he is beyond all measure: whether you measure by words,\nby thoughts, or by the most enlarged and exquisite apprehension;\nHis greatness is unsearchable; His judgments are unsearchable (Job\n5:9): He is infinite in wisdom. \"O! the depth of the riches both\nof the wisdom and knowledge of God!\" (Rom 11:33) \"If I speak of\nstrength, lo, he is strong\" (Job 9:19); yea, \"the thunder of his\npower who can understand?\" (Job 26:14) \"There is none holy as the\nLord\" (1 Sam 2:2): \"and his mercy is from everlasting to everlasting,\nupon them that fear him\" (Psa 103:17). The greatness of God, of\nthe God and Father of our Lord Jesus Christ, is that, if rightly\nconsidered, which will support the spirits of those of his people\nthat are frighted with the greatness of their adversaries. For\nhere is a greatness against a greatness. Pharaoh was great, but\nGod more great, more great in power, more great in wisdom, more\ngreat every way for the help of his people; wherein they dealt\nproudly, he was above them. These words therefore take in for this\npeople, the great God who in his immensity and infinite greatness\nis beyond all beings. But, to come\n\nFIRST, to the reason of the words. They are made use of to shew\nto the Ephesians, that God with what he is in himself, and with\nwhat he hath in his power, is all for the use and profit of the\nbelievers. Else no great matter is held out to them thereby. \"But\nthis God is our God!\" there is the comfort: For this cause therefore\nhe presenteth them with this description of him. To wit, by breadth,\nand length, and depth, and height: As who should say, the High\nGod is yours; the God that fills heaven and earth is yours; the\nGod whom the heaven of heavens cannot contain, is yours; yea, the\nGod whose works are wonderful, and whose ways are past finding\nout, is yours. Consider therefore the greatness that is for you,\nthat taketh part with you, and that will always come in for your\nhelp against them that contend with you. It is my support, it is\nmy relief; it [is] my comfort in all my tribulations, and I would\nhave it ours, and so it will when we live in the lively faith\nthereof. Nor should we admit of distrust in this matter from\nthe consideration of our own unworthiness, either taken from the\nfiniteness of our state, or the foulness of our ways (Psa 46).\nFor now, though God's attributes, several of them in their own\nnature, are set against sin and sinners; yea, were we righteous,\nare so high that needs they must look over us, for 'tis to him a\ncondescension to behold things in heaven: How much more then to\nopen his eyes upon such as we: yet by the passion of Jesus Christ,\nthey harmoniously agree in the salvation of our souls. Hence God\nis said to be love (1 John 4), God is love; might some say, and\njustice too: but his justice is turned with wisdom, power, holiness\nand truth, to love; yea, to love those that be found in his Son:\nforasmuch as there is nothing fault-worthy in his righteousness\nwhich is put upon us. So then, as there is in God's nature\na length, and breadth, and depth, and height, that is beyond all\nthat we can think: So we should conclude that all this is love to\nus, for Christ's sake; and then dilate with it thus in our minds,\nand enlarge it thus in our meditations; saying still to our low\nand trembling spirits: \"It is high as heaven; what canst thou do?\ndeeper than hell; what canst thou know? the measure thereof is\nlonger than the earth, and1 broader than the sea\" (Job 11:8,9).\nBut we will pass generals, and more particularly speak\n\nSECONDLY, something of their fullness, as they are fitted to suit\nand answer to the whole state and condition of a Christian in this\nlife. The words are boundless; we have here a breadth, a length,\na depth, and height made mention of; but what breadth, what length,\nwhat depth, what height is not so much as hinted. It is therefore\ninfiniteness suggested to us, and that has engaged for us. For the\nApostle conjoins therein, And to know the love of Christ which\npasseth knowledge. Thus therefore it suits and answers a Christian's\ncondition, while in this world, let that be what it will. If his\nafflictions be broad, here is a breadth; if they be long, here\nis a length,; and if they be deep, here is a depth; and if they\nbe high, here is a height. And I will say, there is nothing that\nis more helpful, succouring, or comfortable to a Christian while\nin a state of trial and temptation, than to know that there is a\nbreadth to answer a breadth, a length to answer a length, a depth\nto answer a depth, and a height to answer a height. Wherefore this\nis it that the Apostle prayeth for, namely, that the Ephesians\nmight have understanding in these things, \"That ye may know what\nis the breadth, and length, and depth, and height.\"\n\nOf the largeness of the Apostle's heart in praying for this people,\nto wit, \"That they might be able to comprehend with all saints,\nwhat,\" &c. of that we shall speak afterwards.\n\nBut first, to speak to these four expressions, breadth, length,\ndepth, and height.\n\nFirst, What is the BREADTH. This word is to shew, that God is\nall over, everywhere, spreading of his wings, stretching out his\ngoodness to the utmost bounds, for the good of those that are his\npeople (Deu 32:11,12, Gen 49:26).\n\nIn the sin of his people there is a breadth; a breadth that spreadeth\nover all, wheresoever a man shall look. The sin of the saints is\na spreading leprosy (Lev 13:12). Sin is a scab that spreadeth;\nit is a spreading plague; it knows no bounds (Lev 13:8, 57): or,\nas David saith, \"I have seen the wicked spreading himself\" (Psa\n37:35). Hence it is compared to a cloud, to a thick cloud, that\ncovereth or spreadeth over the face of all the sky. Wherefore here\nis a breadth called for, a breadth that can cover all, or else\nwhat is done is to no purpose. Therefore to answer this, here we\nhave a breadth, a spreading breadth; \"I spread my skirt over thee\":\nBut how far? Even so far as to cover all. \"I spread my skirt over\nthee, and covered thy nakedness\" (Eze 16:8). Here now is a breadth\naccording to the spreading nature of the sin of this wretched one;\nyea, a super-abounding spreading; a spreading beyond; a spreading\nto cover. \"Blessed is he whose sin is covered\" (Psa 32:1), whose\nspreading sin is covered by the mercy of God through Christ (Rom\n4:4-7). This is the spreading cloud, whose spreadings none can\nunderstand (Job 36:29). \"He spread a cloud for a covering, and\nfire to give light in the night\" (Psa 105:39).\n\nThis breadth that is in God, it also overmatcheth that spreading\nand overspreading rage of men, that is sometimes as if it would\nswallow up the whole church of God. You read of the rage of the\nking of Assyria, that there was a breadth in it, an overflowing\nbreadth, to the filling of \"the breadth of thy land, O Immanuel\"\n(Isa 8:8). But what follows? \"Associate yourselves, O ye people,\n[ye Assyrians] and ye shall be broken in pieces; and give ear,\nall ye of far countries; gird yourselves and ye shall be broken\nin pieces. Take counsel together, and it shall come to nought;\nspeak the word, and it shall not stand, for God is with us\" (Isa\n8:8-10); God will over-match and go beyond you.\n\nWherefore this word, breadth, and what is the breadth: It is here\nexpressed on purpose to succour and relieve, or to shew what\nadvantage, for support, the knowledge of the overspreading grace of\nGod by Christ yieldeth unto those that have it, let their trials\nbe what they will. Alas! the sin of God's children seemeth sometimes\nto overspread not only their flesh, and the face of their souls,\nbut the whole face of heaven. And what shall he do now, that is\na stranger to this breadth, made mention of in the text? Why he\nmust despair, lie down and die, and shut up his heart against all\ncomfort, unless he, with his fellow-christians, can, at least,\napprehend what is this breadth, or the breadth of mercy intended\nin this place. Therefore Paul for the support of the Ephesians,\nprays, that they may know \"what is the breadth.\"\n\nThis largeness of the heart and mercy of God towards his people,\nis also signified by the spreading out of his hand to us in the\ninvitations of the gospel. \"I said,\" saith he, \"Behold me, behold\nme,--I have spread out my hands all the day unto a rebellious\npeople.--to a people that provoketh me continually\" (Isa 65:1-3).\n\nI have spread out my hands, that is, opened my arms as a mother\naffectionately doth, when she stoopeth to her child in the warm\nworkings of her bowels, and claspeth it up in them, and kisseth,\nand putteth it into her bosom.\n\nFor, by spreading out the hands or arms to embrace, is shewed the\nbreadth or largeness of God's affections; as by our spreading out\nour hands in prayer, is signified the great sense that we have of\nthe spreading nature of our sins, and of the great desires that\nare in us, that God would be merciful to us (Ezra 9:5-7).\n\nThis word also answereth to, or may fitly be set against the\nwiles and temptations of the devil, who is that great and dogged\nLeviathan, that spreadeth his \"sharp-pointed things upon the mire\"\n(Job 41:30): For, be the spreading nature of our corruptions never\nso broad, he will find sharp-pointed things enough to stick in\nthe mire of them, for our affliction. These sharp-pointed things\nare those that in another place are called \"fiery darts\" (Eph 6:16),\nand he has abundance of them, with which he can and will sorely\nprick and wound our spirits: Yea, so sharp some have found these\nthings to their souls, that they have pierced beyond expression.\n\"When,\" said Job, \"I say, my bed shall comfort me, my couch shall\nease my complaint; then thou scarest me with dreams, and terrifiest\nme through visions; so that my soul chooseth strangling, and\ndeath rather than my life\" (Job 7:13-15). But now, answerable to\nthe spreading of these sharp-pointed things, there is a super-abounding\nbreadth in the sovereign grace of God, the which whoso seeth and\nunderstandeth, as the Apostle doth pray we should, is presently\nhelped: for he seeth that this grace spreadeth itself, and is\nbroader than can be, either our mire, or the sharp-pointed things\nthat he spreadeth thereupon for our vexation and affliction: \"It\nis broader than the sea\" (Job 11:9).\n\nThis therefore should be that upon which those that see the\nspreading nature of sin, and the leprosy and contagion thereof,\nshould meditate, to wit, The broadness of the grace and mercy\nof God in Christ. This will poise and stay the soul; this will\nrelieve and support the soul in and under those many misgiving\nand desponding thoughts unto which we are subject when afflicted\nwith the apprehensions of sin, and the abounding nature of it.\n\nShall another man pray for this, one that knew the goodness and\nbenefit of it, and shall not I meditate upon it? and shall not I\nexercise my mind about it? Yes surely, for it is my duty, it is my\nprivilege and mercy so to do. Let this therefore, when thou seest\nthe spreading nature of thy sin be a memento to thee, to the end\nthou mayest not sink and die in thy soul.\n\nSecondly, What is the breadth and LENGTH. As there is a breadth\nin this mercy and grace of God by Christ, so there is a LENGTH\ntherein, and this length is as large as the breadth, and as much\nsuiting the condition of the child of God, as the other is. For,\nthough sin sometimes is most afflicting to the conscience, while\nthe soul beholdeth the overspreading nature of it, yet here it\nstoppeth not, but oft-times through the power and prevalency of\nit, the soul is driven with it, as a ship by a mighty tempest, or\nas a rolling thing before the whirlwind: driven, I say, from God,\nand from all hopes of his mercy, as far as the east is from the\nwest, or as the ends of the world are asunder. Hence it is supposed\nby the prophet, that for and by sin they may be driven from God\nto the utmost part of heaven (Deu 30:4); and that is a sad thing,\na sad thing, I say, to a gracious man. \"Why,\" saith the prophet\nto God, \"Art thou so far from helping me, and from the words of\nmy roaring?\" (Psa 22:1). Sometimes a man, yea, a man of God, is,\nas he apprehends, so far off from God, that he can neither help\nhim, nor hear him, and this is a dismal state. \"And thou hast\nremoved my soul,\" said the church, \"far off from peace: I forgat\nprosperity\" (Lam 3:17). This is the state sometimes of the\ngodly, and that not only with reference to their being removed by\npersecutors, from the appointments and gospel-seasons, which are\ntheir delight, and the desire of their eyes; but also with reverence\nto their faith and hope in their God. They think themselves beyond\nthe reach of his mercy. Wherefore in answer to this conceit it is,\nthat the Lord asketh, saying, \"Is my hand shortened at all that it\ncannot redeem?\" (Isa 50:2). And again, \"Behold, the Lord's hand\nis not shortened, that it cannot save; neither his ear heavy, that\nit cannot hear\" (Isa 59:1). Wherefore he saith again, \"If any of\nthem be driven out unto the outmost parts of heaven, from thence\nwill the Lord thy God gather thee, and from thence will he fetch\nthee\" (Deu 30:4). God has a long arm, and he can reach a great\nway further than we can conceive he can (Neh 1:9): When we think\nhis mercy is clean gone, and that ourselves are free among the\ndead, and of the number that he remembereth no more, then he can\nreach us, and cause that again we stand before him. He could reach\nJonah, tho' in the belly of hell (Jonah 2); and reach thee, even\nthen, when thou thinkest thy way is hid from the Lord, and thy\njudgment passed over from thy God. There is length to admiration,\nbeyond apprehension or belief, in the arm of the strength of the\nLord; and this is that which the Apostle intended by this word,\nLength; namely, To insinuate what a reach there is in the mercy\nof God, how far it can extend itself. \"If I take the wings of the\nmorning,\" said David, \"and dwell in the uttermost parts of the sea;\neven there shall thy hand lead me, and thy right hand shall hold\nme\" (Psa 139:9,10). I will gather them from the east, and from\nthe west, and from the north, and from the south, saith he: That\nis, from the utmost corners.\n\nThis therefore should encourage them that for the present cannot\nstand, but that do fly before their guilt: Them that feel no help\nnor stay, but that go, as to their thinking, every day by the power\nof temptation, driven yet farther off from God, and from the hope\nof obtaining of his mercy to their salvation; poor creature, I will\nnot now ask thee how thou camest into this condition, or how long\nthis has been thy state; but I will say before thee, and I prithee\nhear me, O the length of the saving arm of God! As yet thou art\nwithin the reach thereof; do not thou go about to measure arms\nwith God, as some good men are apt to do: I mean, do not thou\nconclude, that because thou canst not reach God by thy short stump,\ntherefore he cannot reach thee with his long arm. Look again, \"Hast\nthou an arm like God\" (Job 40:9), an arm like his for length and\nstrength? It becomes thee, when thou canst not perceive that God\nis within the reach of thy arm, then to believe that thou art\nwithin the reach of his; for it is long, and none knows how long.\n\nAgain, is there such a length? such a length in the arm of the\nLord, that he can reach those that are gone away, as far as they\ncould? then this should encourage us to pray, and hope for the\nsalvation of any one of our backslidden relations, that God would\nreach out his arm after them: Saying, \"Awake,--O arm of the Lord,--art\nthou not it that hath cut Rahab, and wounded the dragon? Art thou\nnot it which hath dried the sea, the waters of the great deep,\nthat hath made the depths of the sea a way for the ransomed to pass\nover?\" (Isa 51:9,10). Awake, O arm of the Lord, and be stretched\nout as far as to where my poor husband is, where my poor child,\nor to where my poor backslidden wife or dear relation is, and lay\nhold, fast hold; they are gone from thee, but, O thou the hope of\nIsrael, fetch them again, and let them stand before thee. I say,\nhere is in this word LENGTH matter of encouragement for us thus\nto pray; for if the length of the reach of mercy is so great, and\nif also this length is for the benefit of those that may be gone\noff far from God, (for they at present have no need thereof that\nare near) then improve this advantage at the throne of grace for\nsuch, that they may come to God again. Thirdly, As there is a breadth\nand length here, so there is a DEPTH. What is the breadth, and\nlength, and depth? And this depth is also put in here, on purpose\nto help us under a trial that is diverse from the two former. I\ntold you, that by the breadth the Apostle insinuates a remedy and\nsuccour to us, when we see our corruptions spread like a leprosy;\nand by length he would shew us, that when sin has driven God's\nelect to the farthest distance from him, yet his arm is long enough\nto reach them, and fetch them back again.\n\nBut, I say, as we have here a breadth, and a length, so we have\nalso a depth. That ye may know what is the DEPTH. Christians have\nsometimes their sinking fits, and are as if they were always\ndescending: or as Heman says, \"counted with them that go down into\nthe pit\" (Psa 88:4). Now guilt is not to such so much a wind and\na tempest, as a load and burden. The devil, and sin, and the curse\nof the law, and death, are gotten upon the shoulders of this poor\nman, and are treading of him down, that he may sink into, and be\nswallowed up of his miry place.\n\n\"I sink,\" says David, \"in deep mire, where there is no standing.\nI am come into DEEP waters, where the floods overflow me\" (Psa\n69:2). Yea, there is nothing more common among the saints of old,\nthan this complaint: \"Let neither the water flood overflow me,\nneither let the deep swallow me up, neither let the pit shut her\nmouth upon me\" (Psa 69:14,15). Heman also saith, \"Thou hast laid\nme in the lowest pit, in darkness, in the deeps. Thy wrath lieth\nhard upon me, and thou hast afflicted me with all thy waves\" (Psa\n88:6,7). Hence it is again that the Psalmist says: \"Deep calleth\nunto deep, at the noise of thy water spouts: all thy waves, and\nthy billows are gone over me\" (Psa 42:7). Deep calleth unto deep:\nWhat's that? Why, it is expressed in the verse before: \"O God,\"\nsays he, \"My soul is cast down within me.\" \"Down,\" that is, deep\ninto the jaws of distrust and fear. And, Lord, my soul in this\ndepth of sorrow calls for help to thy depth of mercy. For though\nI am sinking and going down, yet not so low, but that thy mercy\nis yet underneath me: Do of thy compassions open those everlasting\narms (Deu 33:27), and catch him that has no help or stay in himself:\nFor so it is with one that is falling into a well or a dungeon.\n\nNow mark, as there is in these texts, the sinking condition of\nthe godly man set forth, of a man whom sin and Satan is treading\ndown into the deep; so in our text which I am speaking to at this\ntime, we have a depth that can more than counterpoise these deeps,\nset forth with a hearty prayer, that we may know it. And although\nthe deeps, or depths of calamity into which the godly may fall,\nmay be as deep as Hell, and methinks they should be no deeper:\nyet this is the comfort, and for the comfort of them of the godly\nthat are thus a sinking: The mercy of God for them lies deeper \"It\nis deeper than hell, what canst thou know?\" (Job 11:8). And this\nis that which made Paul that he was not afraid of this depth, \"I\nam persuaded,\" saith he, \"that neither--height nor depth shall\nbe able to separate us from the love of God, which is in Christ\nJesus our Lord\" (Rom 8:38,39). But of this he could by no means\nhave been persuaded, had he not believed that mercy lieth deeper\nfor the godly to help them, than can all other depths be to destroy\nthem: This is it at which he stands and wonders, saying, \"O the\ndepth of the riches both of the wisdom and knowledge of God\" (Rom\n11:33), that is to find out a way to save his people, notwithstanding\nall the deep contrivances that the enemy hath, and may invent to\nmake us come short [of] home.\n\nThis is also that, as I take it, which is wrapped up in the blessing,\nwherewith Jacob blessed his son Joseph. \"God shall bless thee,\"\nsaith he, \"with blessings of heaven above,\" and with the \"blessings\nof the deep that lieth under\" (Gen 49:25). A blessing which he had\nground to pronounce, as well from his observation of God's good\ndealing with Joseph, as in a spirit of prophecy: For he saw that\nhe lived and was become a flourishing bough, by a wall, after that\nthe archers had done their worst to him (Gen 49:22-24). Moses also\nblesseth God for blessing of Joseph thus, and blessed his portion\nto him, as counting of it sufficient for his help in all afflictions.\n\"Blessed,\" saith he, \"of the Lord, be his land, for the precious\nthings of heaven, for the dew, and for the deep that coucheth\nbeneath\" (Deu 33:13).\n\nI am not of belief that these blessings are confined to things\ntemporal, or carnal, but to things spiritual and divine; and that\nthey have most chiefly respect to soul, and eternal good. Now\nmark, he tells us here, that the blessings of the deep, do couch\nbeneath. Couch, that is, lie close, so as hardly to be discerned by\nhim that willingly would see that himself is not below these arms\nthat are beneath him. But that as I said, is hard to be discerned\nby him that thus is sinking, and that has as he now smartingly\nfeels, all God's waves, and his billows rolling over him. However,\nwhether he sees or not, for this blessing lieth couched; yet\nthere it is, and there will be, though one should sink as deep as\nhell: And hence they are said to be \"everlasting arms\" that are\n\"underneath\" (Deu 33:27): That is, arms that are long and strong,\nand that can reach to the bottom, and also beyond, of all misery\nand distress, that Christians are subject to in this life. Indeed\nmercy seems to be asleep, when we are sinking: for then we are\nas if all things were careless of us, but it is but as a lion\ncouchant, it will awake in time for our help (Psa 44:22,26, Mark\n4:36-39). And forasmuch as this term is it, which is applicable\nto the lion in his den; it may be to shew that as a lion, so will\nGod at the fittest season, arise for the help and deliverance of\na sinking people. Hence when he is said to address himself to the\ndelivering of his people, it is that he comes as a roaring lion.\n\"The Lord shall go forth as a mighty man, he shall stir up jealousy\nlike a man of war: he shall cry, yea, roar; he shall prevail\nagainst his enemies\" (Isa 42:13). However here is a depth against\nthe depth that's against us, let that depth be what it will. As\nlet it be the depth of misery, the depth of mercy is sufficient.\nIf it be the depth of hellish policy, the depth both of the wisdom\nand knowledge of God shall go beyond it, and prevail.\n\nThis therefore is worthy of the consideration of all sinking souls;\nof the souls that feel themselves descending into the pit. There\nis such a thing as this experienced among the godly. Some come to\nthem (when tempted) when you will, they will tell you, they have\nno ground to stand on, their feet have slipped, their foundation is\nremoved, and they fell themselves sinking, as into a pit that has\nno bottom (Psa 11:3). They inwardly sink, not for want of something\nto relieve the body, but for want of some spiritual cordial to\nsupport the mind. \"I went down to the bottoms of the mountains,\"\nsaid Jonah, \"the earth with her bars was about me for ever;--my\nsoul fainted within me\" (Jonah 2:6,7).\n\nNow for such to consider that underneath them, even at the bottom\nthere lieth a blessing, or that in this deep whereinto they are\ndescending, there lieth a delivering mercy couching to catch them,\nand to save them from sinking for ever, this would be relief unto\nthem, and help them to hope for good.\n\nAgain, As this, were it well considered by the sinking ones, would\nyield them stay and relief, so this is it by the virtue whereof,\nthey that have been sinking heretofore, have been lifted up, and\nabove their castings down again. There are of those that have been\nin the pit, now upon mount Sion, with the harps of God in their\nhands, and with the song of the Lamb in their mouths. But how is\nit that they are there? why, David, by his own deliverance shews\nyou the reason. \"For great is thy mercy towards me,\" saith he,\n\"and thou hast delivered my soul from the lowest hell\" (Psa 86:13).\nAnd again, \"He brought me up also out of an horrible pit,\" (a pit\nof noise, a pit wherein was the noise of devils, and of my heart\nanswering them with distrust and fear) \"out of the miry clay,\"\n(into which I did not only sink, but was by it held from getting\nup: but he brought me up) \"and set my feet upon a rock, and\nestablished my goings. And he hath put a new song in my mouth,\neven praise to our God\" (Psa 40:2,3).\n\nBut let me here give, if it may be, a timely caution to them that\nthink they stand upon their feet. Give not way to falling because\neverlasting arms are underneath, take heed of that: God can let\nthee fall into mischief, he can let thee fall, and not help thee\nup. Tempt not God, lest he cast thee away indeed. I doubt there\nare many that have presumed upon this mercy, that thus do couch\nbeneath, and have cast themselves down from their pinnacles into\nvanity, of a vain conceit that they shall be lifted up again: whom\nyet God will leave to die there, because their fall was rather\nof willfulness, than weakness, and of stubbornness, and desperate\nresolutions, than for want of means and helps to preserve them\nfrom it.\n\nFourthly, As there is a breadth, and length, and depth, in this\nmercy and grace of God through Christ towards his people: So there\nis also a HEIGHT, \"That ye may comprehend with all saints, what is\nthe breadth and length, and depth, and HEIGHT.\" There are things\nthat are high, as well as things that are low; things that are\nabove us, as well as things that are under, that are distressing\nto God's people. It is said when Noah was a preacher of righteousness,\nthere were giants in the earth in those days (Gen 6:4). And these,\nas I conceive, were some of the heights that were set against Noah;\nyea, they were the very dads and fathers of all that monstrous\nbrood that followed in the world in that day. Of this sort were\nthey who so frighted, and terrified Israel, when they were to go\nto inherit the land of promise. The men that were tall as cedars,\nand strong as the oaks, frighted them: they were in their own\nsight, when compared with these high ones, but as grasshoppers.\nThis therefore was their discouragement (Num 13:31-33, Deu 2:10,\n9:2).\n\nBesides, together with these, they had high walls, walls as high\nas heaven; and these walls were of purpose to keep Israel out of\nhis possession. See how it is expressed: The people is greater\nand taller than we, the cities are great and walled up to heaven:\nand moreover, we have seen the sons of the Anakims there (Deu\n1:28). One of these, to wit, Goliath by name, how did he fright\nthe children of Israel in the days of Saul! How did the appearance\nof him, make them scuttle together on heaps before him (1 Sam 17).\nBy these giants, and by these high walls, God's children to this\nday are sorely distressed, because they stand in the cross ways\nto cut off Israel from his possession.\n\nBut now to support us against all these, and to encourage us to\ntake heart notwithstanding all these things; there is for us, a\nheight in God. He hath made his Son higher than the kings of the\nearth (Psa 89:26-28): His word also is settled for ever in heaven,\nand therefore must needs be higher than their walls (Psa 119:89):\nHe also saith in another place, \"If thou seest the oppression\nof the poor, and violent perverting of judgment and justice in\na province, marvel not at the matter; for he that is higher than\nthe highest, regardeth, and there be higher than they\" (Eccl\n5:8). 'Twas this that made Paul, that he feared not the height:\nnot things present, nor things to come (Rom 8:39).\n\nBut again, As there are these things standing, or lying in our\nway: So there are another sort of heights that are more mischievous\nthan these: And they are the fallen angels. These are called spiritual\nwickedness, or wicked spirits, in high places (Eph 6:12): For God\nhas suffered them for a time to take to themselves principality\nand power, and so they are become the rulers of the darkness of\nthis world. By these we are tempted, sifted, threatened, opposed,\nundermined: also by these there are snares, pits, holes, and what\nnot made and laid for us, if peradventure by something we may be\ndestroyed. Yea, and we should most certainly be so, were it not\nfor the rock that is higher than they. \"But he that cometh from\nheaven is above all!\" (John 3:31) These are they that our king\nhas taken captive, and hath rid (in his chariots of salvation)\nin triumph over their necks. These are they, together with all\nothers, whose most devilish designs he can wield, and turn and\nmake work together for his ransomed's advantage (Rom 8:28), There\nis a height, an infinitely overtopping height in the mercy and\ngoodness of God for us, against them.\n\nThere are heights also that build up themselves in us, which are\nnot but to be taken notice of: Yea, there are a many of them, and\nthey place themselves directly so, that if possible they may keep\nthe saving knowledge of God out of our hearts. These high things\ntherefore are said to exalt themselves against the knowledge of God\n(2 Cor 10:5): and do ofttimes more plague, afflict, and frighten\nChristian men and women, than any thing besides. It is from these\nthat our faith and spiritual understanding of God and his Christ\nis opposed and contradicted, and from these also that we are so\ninclinable to swerve from right doctrine into destructive opinions.\n'Tis from these that we are so easily persuaded to call into\nquestion our former experience of the goodness of God towards us,\nand from these that our minds are so often clouded and darkened\nthat we cannot see afar off. These would betray us into the hands\nof fallen angels, and men, nor should we by any means help or\ndeliver ourselves, were it not for one that is higher. These are\nthe dark mountains at which our feet would certainly stumble, and\nupon which we should fall, were it not for one who can leap and\nskip over these mountains of division, and come in to us (Song\n2:8,17).\n\nFurther, There is a height also that is obvious to our senses, the\nwhich when it is dealt withal by our corrupted reason, proves a\ngreat shaking to our mind, and that is the height, and exceeding\ndistance that heaven is off of us, and we off it. \"Is not God in\nthe height of heaven? and behold the height of the stars, how high\nthey are?\" (Job 22:12) Hence heaven is called the place for height\n(Prov 25:3), Also when Ahaz is bid to ask with reference to heaven,\nhe is bid to ask it, In the height, the height above (Isa 7:11).\nNow saith reason, how shall I come thither? especially when a good\nman is at his furthest distance therefore: which is, when he is\nin the grave. Now I say, every height is a difficulty to him that\nis loaden with a burden, especially the heaven of heavens, where\nGod is, and where is the resting-place of his, to them that are\noppressed with the guilt of sin. And besides, the dispensation which\nhappeneth to us last, to wit, death, as I said before, makes this\nheaven, in my thoughts while I live so much the more unaccessible.\nChrist indeed could mount up (Acts 1:9), but me, poor me, how\nshall I get thither? Elias indeed had a chariot sent him to ride\nin thither, and went up by it into that holy place (2 Kings 2:11):\nbut I, poor I, how shall I get thither? Enoch is there, because\nGod took him (Gen 5:24), but as for me, how shall I get thither?\nThus some have mourningly said. And although distrust of the power\nof God, as to the accomplishing of this thing, is by no means to\nbe smiled upon, yet methinks the unconcernedness of professors\nthereabout, doth argue that considering thoughts about that, are\nwanting.\n\nI know the answer is ready. Get Christ and go to heaven. But\nmethinks the height of the place, and the glory of the state that\nwe are to enjoy therein, should a little concern us, at least\nso as to make us wonder in our thinking, that the time is coming\nthat we must mount up thither. And since there are so many heights\nbetween this place, between us, and that; it should make us admire\nat the heights of the grace and mercy of God, by which, means is\nprovided to bring us thither. And I believe that this thing, this\nvery thing, is included here by the Apostle when he prays for the\nEphesians, that they might know the height.\n\nMethinks, How shall we get thither will still stick in my mind.\n\"I will ascend,\" says one, \"above the height of the clouds, I will\nbe like the most High\" (Isa 14:14). And I, says another, will set\nmy nest among the stars of heaven (Oba 4). Well, but what of all\nthis? If heaven has gates, and they shall be shut, how wilt thou\ngo in thither? Though such should climb up to heaven, from thence\nwill God bring them down (Amos 9:2), Still I say, therefore, how\nshall we get in thither? Why, for them that are godly, there is\nthe power of God, the merits of Christ, the help of angels, and\nthe testimony of a good conscience to bring them thither; and he\nthat has not the help of all these, let him do what he can, shall\nnever come thither. Not that all these go to the making up of the\nheight that is intended in the text: for the height there, is\nwhat is in God through Christ to us alone. But the angels are the\nservants of God for that end (Luke 16:22, Heb 1:14): and none with\nill consciences enter in thither (Psa 15:1, 24:3,4), What, \"know\nye not that the unrighteous shall not inherit the kingdom of God?\nbe not deceived\" (1 Cor 6:9), such have none inheritance in the\nkingdom of Christ and of God (Eph 5:5).\n\nThis then should teach us that in God is a power that is able to\nsubdue all things to himself. In the completing of many things,\nthere seems to be an utter impossibility, as that a virgin should\nconceive in her womb, as a virgin, and bring a Son into the world;\nthat the body that is turned into dust, should arise and ascend\ninto the highest heaven (Phil 3:21). These things with many more\nseem to be utterly impossible: but there is that which is called\nthe power of God, by the which he is able to make all things\nbend to his will, and to make all obstructions give place to what\nhe pleases. God is high above all things and can do whatever it\npleaseth him. But since he can do so, why doth he suffer this,\nand that thing to appear, to act, and do so horribly repugnant to\nhis word? I answer, he admits of many things, to the end he may\nshew his wrath, and make his power known; and that all the world\nmay see how he checks and overrules the most vile and unruly\nthings, and can make them subservient to his holy will. And how\nwould the breadth and the length, and the depth, and the height\nof the love and mercy of God in Christ to us-ward, be made to\nappear, so as in all things it doth, were there not admitted that\nthere should be breadths, and lengths, and depths and heights, to\noppose. Wherefore these oppositions are therefore suffered, that\nthe greatness of the wisdom, the power, the mercy, and grace of\nGod to us in Christ might appear and be made manifest unto us.\n\nThis calls therefore upon Christians, wisely to consider of the\ndoings of their God. How many opposite breadths, and lengths, and\ndepths, and heights did Israel meet with in their journey from\nEgypt to Canaan, and all to convince them of their own weakness,\nand also of the power of their God. And they that did wisely consider\nof his doings there, did reap the advantage thereof. Come, behold\nthe works of the Lord towards me, may every Christian say. He hath\nset a Saviour against sin; a heaven against a hell; light against\ndarkness; good against evil, and the breadth, and length, and\ndepth, and height of the grace that is in himself, for my good,\nagainst all the power, and strength, and force, and subtilty, of\nevery enemy.\n\nThis also, as I hinted but just before, shews both the power of\nthem that hate us, and the inability of us to resist. The power\nthat is set against us none can crush, and break, but God: for it\nis the power of devils, of sin, of death, and hell. But we for our\nparts are crushed before the moth: being a shadow, a vapour, and\na wind that passes away (Job 4:19). Oh! how should we, and how would\nwe, were but our eyes awake, stand and wonder at the preservations,\nthe deliverances, the salvations and benefits with which we are\nsurrounded daily: while so many mighty evils seek daily to swallow\nus up, as the grave. See how the golden psalm of David reads\nit. \"Be merciful unto me, O God; for man would swallow me up; he\nfighting daily oppresseth me. Mine enemies would daily swallow\nme up: for they be many that fight against me, O thou most high\"\n(Psa 56:1,2). This is at the beginning of it. And he concludes\nit thus, \"Thou hast delivered my soul from death: will not thou\ndeliver my feet from falling, that I may walk before God in the\nlight of the living\" (verse 13).\n\nBy this also we see the reason why it is so impossible for man or\nangel to persuade unbelievers to come in to, and close with Christ;\nwhy there is a breadth that they cannot get over, a length that\nthey cannot get beyond, a depth that they cannot pass, and heights\nthat so hinder them of the prospect of glory, and the way thereto,\nthat they cannot be allured thither. And that nothing can remove\nthese; but those that are in God, and that are opposite thereto;\neven the breadth, and length, and depth and height that is in\nthe text expressed, is to all awakened men an undoubted truth. 2\n\nOne item I would here give to him that loveth his own soul, and\nthen we will pass on in pursuance of what is to come. Since there\nis an height obvious to sense, and that that height must be overcome\nere a man can enter into life eternal: let thy heart be careful\nthat thou go the right way to overpass this height, that thou\nmayest not miss of the delectable plains, and the pleasures that are\nabove. Now, there is nothing so high, as to overtop this height;\nbut Jacob's ladder, and that can do it: that ladder, when the foot\nthereof doth stand upon the earth, reacheth with its top to the\ngate of heaven. This is the ladder by which angels ascend thither:\nand this is the ladder by which thou mayest ascend thither. \"And\nhe dreamed, and behold a ladder set up on the earth, and the top\nof it reached to heaven: and behold the angels of God ascending\nand descending on it\" (Gen 28:12).\n\nThis ladder is Jesus Christ, the son of man, as is clear by the\nevangelist John (John 1:51). And in that it is said to stand upon\nthe earth, that is to shew that he took hold of man who is of the\nearth, and therein laid a foundation for his salvation: in that\nit is said the top reached up to heaven, that is to shew that the\ndivine nature was joined to the human, and by that means he was\nevery way made a Saviour complete. Now concerning this ladder,\n'tis said, Heaven was open where it stood, to shew that by him\nthere is entrance into life: 'tis said also concerning this ladder,\nthat the Lord stood there, at the top, above it: saying, \"I am the\nLord God of Abraham\" (Gen 28:13), to shew his hearty and willing\nreception of those that ascend the height of his sanctuary this\nway. All which Christ further explains by saying, \"I am the way,\nand the truth, and the life, no man cometh unto the father, but\nby me\" (John 14:6). Look to thyself then, that thou do truly and\nafter the right manner embrace this ladder, so will he draw thee\nup thither after him (John 12:32). All the rounds of this ladder\nare sound and fitly placed, not one of them is set further than\nthat by faith thou mayest ascend step by step unto, even until\nthou shalt come to the highest step thereof, from whence, or by\nwhich thou mayest step in at the celestial gate where thy soul\ndesireth to dwell.\n\nTake my caution then, and be wary, no man can come thither but by\nhim. Thither I say to be accepted: thither, there to dwell, and\nthere to abide with joy for ever.\n\n\"That ye--may be able to comprehend with all saints, what is the\nbreadth, and length, and depth, and height; and to know the love\nof Christ which passeth knowledge.\"\n\nHaving thus spoke of the breadth, and length, and depth, and\nheight, that is in God's mercy by Christ to us-ward; we will now\ncome more directly to\n\nTHE PRAYER OF THE APOSTLE FOR THESE EPHESIANS, WITH REFERENCE\nTHEREUNTO; to wit, that they might be able to comprehend with all\nsaints what they are. And\n\nFIRST, As to THE ABILITY that he prays for, to the end that they\nmay be capable to do this thing.\n\nFirst, That ye may be able. The weakness that is here supposed to\nhinder their thus comprehending, &c., did doubtless lie in their\ngrace, as well as their nature: for in both, with reference to\nthem that are Christians, there is great disability, unless they be\nstrengthened mightily by the Holy Ghost. Nature's ability depends\nupon graces, and the ability of graces, depends upon the mighty\nhelp of the spirit of God. Hence as nature itself, where grace\nis not, sees nothing; so nature by grace sees but weakly, if that\ngrace is not strengthened with all might by the spirit of grace.\nThe breadths, lengths, depths and heights here made mention of,\nare mysteries, and in all their operations, do work wonderfully\nmysteriously: insomuch that many times, though they are all of\nthem busily engaged for this and the other child of God, yet they\nthemselves see nothing of them. As Christ said to Peter, \"What I\ndo thou knowest not now\" (John 13:7); so may it be said to many\nwhere the grace and mercy of God in Christ is working: they do not\nknow, they understand not what it is, nor what will be the end of\nsuch dispensations of God towards them. Wherefore they also say as\nPeter to Christ, \"Dost thou wash my feet?--thou shalt never wash\nmy feet\" (John 13:6-8); Yea, and when some light to convince of\nthis folly breaks in upon them, yet if it be not very distinct and\nclear; causing the person to know the true cause, nature, and end\nof God's doing of this or that, they swerve with Peter, as much\non the other side (John 13:9,10). They have not known my ways, and\nmy methods with them in this world, were that that caused Israel\nalways to err in their hearts (Heb 3:10), and lie cross to all,\nand each of these breadths, lengths, depths, and heights, whenever\nthey were under the exercise of any of them in the wilderness.\n\nAnd the reason is, as I said before, for that they are very\nmysterious in their workings. For they work by, upon, and against\noppositions; for, and in order to the help and salvation of his\npeople. Also (as was hinted a while since) that the power and\nglory of this breadth, and length, &c. of the mercy and grace of\nGod, may the more shew its excellency and sufficiency as to our\ndeliverance; we by him seem quite to be delivered up to the breadths,\nlengths, and depths, and heights that oppose, and that utterly seek\nour ruin: wherefore at such times, nothing of breadths, lengths,\ndepths, or heights can be seen, save by those that are very well\nskilled in those mysterious methods of God, in his gracious actings\ntowards his people. \"Who will bring me into the strong city,\"\nand \"wilt not thou, O God, which hadst cast us off? and thou, O\nGod, which didst not go out with our armies?\" (Psa 60:9,10) is a\nlesson too hard for every Christian man to say over believingly.\nAnd what was it that made Jonah say, when he was in the belly of\nhell, \"Yet I will look again toward thy holy temple\" (Jonah 2:4),\nbut the good skill that he had in understanding of the mystery of\nthese breadths, and lengths, and depths, and heights of God, and\nof the way of his working by them. Read the text at large. \"Thou\nhadst cast me into the deep, in the midst of the seas, and the\nfloods compassed me about. All thy billows and thy waves passed\nover me. Then I said, I am cast out of thy sight; yet I will look\nagain toward thy holy temple\" (Jonah 2:3,4).\n\nThese, and such like sentences, are easily played with by a\npreacher, when in the pulpit, specially if he has a little of the\nnotion of things, but of the difficulty and strait, that those\nare brought into, out of whose mouth such things, or words are\nextorted, by reason of the force of the labyrinths they are fallen\ninto: of those they experience nothing, wherefore to those they\nare utterly strangers.\n\nHe then that is able to comprehend with all saints what is the\nbreadth, and length, and depth, and height; must be a good expositor\nof providences, and must see the way, and the workings of God by\nthem. Now there are providences of two sorts, seemingly good, and\nseemingly bad, and those do usually as Jacob did, when he blessed\nthe sons of Joseph, cross hands; and lay the blessing where we\nwould not. \"And when Joseph saw that his father laid his right\nhand upon the head of Ephraim, it displeased him\" (Gen 48:17). I\nsay there are providences unto which we would have the blessings\nentailed, but they are not. And they are providences that smile\nupon the flesh; to wit, such as cast into the lap, health, wealth,\nplenty, ease, friends, and abundance of this world's good: because\nthese, [Manasseh, as his name doth signify,] have in them an aptness\nto make us forget our toil, our low estate, and from whence we\nwere (Gen 41:51): but the great blessing is not in them. There are\nprovidences again, that take away from us whatever is desirable\nto the flesh; such is the sickness, losses, crosses, persecution\nand affliction; and usually in these though they make us shuck 3\nwhenever they come upon us, blessing coucheth, and is ready to help\nus. For God, as the name of Ephraim signifies, makes us \"fruitful\nin the land of our affliction\" (Gen 41:52). He therefore, in blessing\nof his people, lays his hands across, guiding them wittingly, and\nlaying the chiefest blessing on the head of Ephraim, or in that\nprovidence, that sanctifies affliction. Abel! what, to the reason\nof Eve was he, in comparison of Cain. Rachel called Benjamin the\nson of her sorrow: but Jacob knew how to give him a better name\n(Gen 35:18). Jabez also, though his mother so called him, because,\nas it seems, she brought him forth with more than ordinary sorrow,\nwas yet more honourable, more godly, than his brethren (1 Chron\n4:9,10). He that has skill to judge of providences aright, has a\ngreat ability in him to comprehend with other saints, what is the\nbreadth, and length, and depth, and height: but he that has not\nskill as to discerning of them, is but a child in his judgment\nin those high and mysterious things. And hence it is, that some\nshall suck honey out of that, at the which others tremble for fear\nit should poison them, I have often been made to say, \"Sorrow is\nbetter than laughter; and the house of mourning better than the\nhouse of mirth\" (Eccl 7:3-5). And I have more often seen, that\nthe afflicted are always the best sort of Christians. There is a\nman, never well, never prospering, never but under afflictions,\ndisappointments and sorrows: why this man, if he be a Christian,\nis one of the best of men. \"They that go down to the sea,--that\ndo business in great waters, these see the works of the Lord, and\nhis wonders in the deep.\" 4 (Psa 107:23,24) And it is from hence,\nfor aught I know, that James admonishes the brother of high degree\nto rejoice in that he is made low. And he renders the reason of\nit, to wit, for that the fashion of the world perisheth, the rich\nman fadeth away in his way; but the tempted, and he that endureth\ntemptation is blessed (James 1:10-12). Now, I know these things\nare not excellent in themselves, nor yet to be desired for any\nprofit that they can yield, but God doth use by these, as by a\ntutor or instructor, to make known to them that are exercised with\nthem, so much of himself as to make them understand that riches of\nhis goodness that is seldom by other means broken up to the sons\nof men. And hence 'tis said, that the afterwards of affliction\ndoth yield the peaceable fruits of righteousness unto them which\nare exercised thereby (Heb 12:11).\n\nThe sum is, these breadths, and lengths, and depths, and heights\nof God, are to be discerned; and some that are good, do more, and\nsome do less discern them, and how they are working, and putting\nforth themselves in every providence, in every change, in every turn\nof the wheel that passeth by us in this world. I do not question\nbut that there are some that are alive that have been able\nto say, the days of affliction have been the best unto them; and\nthat could, if it were lawful, pray that they might always be in\naffliction, if God would but do to them as he did when his hand\nwas last upon them. For by them he caused his light to shine: Or\nas Job has it, \"Thou huntest me as a fierce lion: and again thou\nshewest thyself marvelously upon me\" (Job 10:16). See also the\nwriting of Hezekiah, and read what profit he found in afflictions\n(Isa 38).\n\nBut again, these breadths, lengths, depths, and heights, have in\nthemselves naturally that glory, that cannot be so well discerned,\nor kept in view by weak eyes. He had need have an eye like an\neagle, that can look upon the sun, that can look upon these great\nthings, and not be stricken blind therewith. You see how Saul was\nserved when he was going to Damascus (Acts 9): But Stephen could\nstand and look up steadfastly into heaven; and that too when with\nJonah he was going into the deep (Acts 7). But I have done with\nthis, and proceed.\n\nSecond--That ye may be able to comprehend. Although apprehending\nis included in comprehending; yet to comprehend is more. To\ncomprehend is to know a thing fully; or, to reach it all. But here\nwe must distinguish, and say, that there is a comprehending that\nis absolute, and a comprehending that is comparative. Of comprehending\nabsolutely, or perfectly, we are not here to speak; for that the\nApostle could not, in this place, as to the thing prayed for,\ndesire: For it is utterly impossible perfectly to know whatsoever\nis in the breadths, lengths, depths, and heights here spoken\nof. Whether you call them mercies, judgments, or the ways of God\nwith men. \"How unsearchable are his judgments, and his ways past\nfinding out!\" (Rom 11:33) Or, if you take them to signify his\nlove, unto which you see I am inclined; why, that you read of in\nthe same place, to be it \"which passes knowledge.\" Wherefore should\nthe Apostle by this term, conclude, or insinuate, that what he\ncalls here breadths, lengths, depths, or heights, might be fully,\nor perfectly understood and known, he would not only contradict\nother scriptures, but himself, in one and the self same breath.\nWherefore it must be understood comparatively; that is, and that\nhe says, with, or as much as others, as any, even with all saints.\nThat ye may be able to comprehend with all saints, what is the\nbreadth, and length, and depth, and height. I would ye were as\nable to understand, to know, and to find out these things, as ever\nany were; and to know with the very best of saints, The love of\nChrist, which passeth knowledge. There are, as has before been\nhinted, degrees of knowledge of these things; some know more,\nsome less; but the Apostle prays that these Ephesians might see,\nknow, and understand as much thereof as the best, or as any under\nheaven.\n\n1. And this, in the first place, shews us the love of a minister of\nJesus Christ. A minister's love to his flock is seen in his praying\nfor them: wherefore Paul, commonly, by his epistles, either first\nor last, or both, gives the churches to understand, That he did\noften heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23,\nGal 6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21,\n2 Tim 4:22): And not only so, but also specifies the mercies, and\nblessings, and benefits which he earnestly begged for them of God\n(2 Cor 13:7, 2 Thess 1:11).\n\n2. But, secondly, This implies that there are great benefits\naccrued to Christians by the comprehending of these things: Yea,\nit implies that something very special is ministered to us by this\nknowledge of these; and here to touch upon a few of them.\n\n(1.) He that shall arrive to some competent knowledge of these\nthings, shall understand more thoroughly the greatness, the wisdom,\nthe power, &c. of the God that is above. For by these expressions\nare the attributes of God set forth unto us: And although I have\ndiscoursed of them hitherto under the notion of grace and mercy,\nyet it was not for that I concluded, they excluded the expressing\nof his other attributes, but because they all, as it were, turn\ninto loving methods in the wheel of their heavenly motion towards\nthe children of God. Hence it is said, \"God is love\" (1 John 4:16),\n\"God is light\" (1 John 1:5), God is what He is for His own glory,\nand the good of them that fear Him. God! Why God in the breadth,\nlength, depth, height, that is here intended, comprehends the whole\nworld (Col 1:17). The whole world is in him: for he is before,\nabove, beyond, and round about all things. Hence it is said,\nThe heavens for breadth, are but his span: That he gathereth the\nwind in his fists (Prov 30:4): measureth the waters in the hollow\nof his hand, weigheth the mountains in scales, and the hills in\na balance (Isa 40:12). Yea, that \"all nations before him are as\nnothing, and they are counted to him less than nothing, and vanity\"\n(verse 17). Hence we are said to live and move in him (Acts 17:28),\nand that He is beyond all search.\n\nI will add one word more, notwithstanding there is such a revelation\nof Him in his word, in the book of creatures, and in the book of\nprovidences; yet the scripture says, \"Lo, these are parts of his\nways: but how little a portion is heard of him?\" (Job 26:14) So\ngreat is God above all that we have read, heard, or seen of Him,\neither in the bible, in heaven, or earth, the sea, or what else\nis to be understood. But now, That a poor mortal, a lump of sinful\nflesh, or, as the scripture-phrase is, poor dust and ashes, should\nbe in the favour, in the heart, and wrapped up in the compassions\nof SUCH a God! O amazing! O astonishing consideration! And yet\n\"This God is our God for ever and ever; and He will be our guide\neven unto death\" (Psa 48:14).\n\nIt is said of our God, \"That he humbleth himself when he beholds\nthings in heaven.\" How much more then when he openeth his eyes\nupon man; but most of all when he makes it, as one may say, his\nbusiness to visit him every morning, and to try him every moment,\nhaving set His heart upon him, being determined to set him also\namong his princes. \"The Lord is high above all nations, and his\nglory above the heavens. Who is like unto the Lord our God, who\ndwelleth on high, Who humbleth himself to behold the things that\nare in heaven, and in the earth! He raiseth up the poor out of\nthe dust, and lifteth the needy out of the dunghill; that he may\nset him with princes, even with the princes of his people\" (Psa\n113:3-8).\n\n(2.) IF this God be our God; or if our God be such a God, and could\nwe but attain to that knowledge of the breadth, and length, and\ndepth, and height that is in him, as the Apostle here prays, and\ndesires we may, we should never be afraid of anything we shall\nmeet with, or that shall assault us in this world. The great God,\nthe former of all things, taketh part with them that fear Him, and\nthat engage themselves to walk in His ways, of love, and respect,\nthey bear unto him; so that such may boldly say, \"The Lord is my\nhelper, and I will not fear what man shall do unto me\" (Heb 13:6).\nWould it not be amazing, should you see a man encompassed with\nchariots and horses, and weapons for his defence, yet afraid of\nbeing sparrow blasted, or over-run by a grasshopper! Why \"It is\nhe that sitteth upon the circle of the earth, and\" to whom \"the\ninhabitants thereof are as grasshoppers\" (Isa 40:22): that is the\nGod of the people that are lovers of Jesus Christ; therefore we\nshould not fear them. To fear man, is to forget God; and to be\ncareless in a time of danger, is to forget God's ordinance. What\nis it then? Why, let us fear God, and diligently keep his way,\nwith what prudence and regard to our preservation, and also the\npreservation of what we have, we may: And if, we doing this, our\nGod shall deliver us, and what we have, into the hands of them\nthat hate us, let us laugh, be fearless and careless, not minding\nnow to do anything else but to stand up for Him against the workers\nof iniquity; fully concluding, that both we, and our enemies, are\nin the hand of him that loveth his people, and that will certainly\nrender a reward to the wicked, after that he has sufficiently\ntried us by their means. \"The great God that formed all things,\nboth rewardeth the fool, and rewardeth transgressors\" (Prov 26:10).5\n\n(3.) Another thing that the knowledge of what is prayed for of the\nApostle, if we attain it, will minister to us, is, An holy fear\nand reverence of this great God in our souls; both because he is\ngreat, and because he is wise and good (Jer 10:7). \"Who shall not\nfear thee, O Lord, and glorify thy name?\" (Rev 15:4)\n\nGreatness should beget fear, greatness should beget reverence:\nNow who so great as our God; and so, who to be feared like him!\nHe also is wise, and will not be deceived by any. \"He will bring\nevil, and not call back his words, but will rise against the house\nof evil-doers, and against the help of them that work iniquity\"\n(Isa 31:2). Most men deal with God as if he were not wise; as if\nhe either knew not the wickedness of their hearts and ways, or\nelse knew not how to be even with them for it: When, alas! he is\nwise in heart, and mighty in power; and although he will not, without\ncause, afflict, yet he will not let wickedness go unpunished. This\ntherefore should make us fear. He also is good, and this should\nmake us serve him with fear. Oh! that a great God should be a\ngood God; a good God to an unworthy, to an undeserving, and to a\npeople that continually do what they can to provoke the eyes of\nhis glory; this should make us tremble. He is fearful in service,\nfearful in praises.\n\nThe breadth, and length, and depth, and height of his out-going\ntowards the children of men, should also beget in us a very great\nfear and dread of his majesty. When the prophet saw the height of\nthe wheels, he said they were dreadful (Eze 1:18), and cried out\nunto them, O wheel! (10:13). His judgments also are a great deep\n(Psa 36:6); nor is there any \"searching of his understanding\" (Isa\n40:28). He can tell how to bring his wheel upon us; and to make\nour table a snare, a trap, and a stumbling-block unto us (Isa\n8:14, Rom 11:8-10). He can tell how to make his Son to us a rock\nof offence, and his gospel to be a savour of death unto death,\nunto us (2 Cor 2:15,16). He can tell how to choose delusions for\nus (Isa 66:4, 2 Thess 2:11,12), and to lead us forth with the\nworkers of iniquity (Psa 125:5), He can out-wit, and out-do us, and\nprevail against us for ever (Job 14:20); and therefore we should\nbe afraid and fear before Him, for our good, and the good of ours\nfor ever: Yea, it is for these purposes, with others, that the\nApostle prayeth thus for this people: For the comprehending of\nthese things, do poise and keep the heart in an even course. This\nyields comfort; this gives encouragement; this begets fear and\nreverence in our hearts of God.\n\n(4.) This knowledge will make us willing that he should be our\nGod; yea, will also make us abide by that willingness. Jacob said\nwith a vow, \"If God will be with me, and will keep me in this way\nthat I go, and will give me bread to eat, and raiment to put on,\nso that I come again to my father's house in peace; then shall\nthe Lord be my God: And this stone, which I have set for a pillar,\nshall be God's house: and of all that thou shalt give me I will\nsurely give the tenth unto thee\" (Gen 28:20-22). Thus he considered\nthe greatness of God, and from a supposition that he was what he\nhad heard him, of his father, to be; he concluded to choose him for\nhis God, and that he would worship him, and give him that honour\nthat was due to him as God. How did the king of Babylon set him\nabove all gods, when but some sparkling rays from him did light upon\nhim: he calls him \"a God of gods\" (Dan 2:47), prefers him above\nall gods, charges all people and nations that they do nothing amiss\nagainst him (Dan 3:28,29): he calls him \"the most high\" God, the\nGod \"that liveth for ever\"; and confesses, that he doth whatsoever\nhe will in heaven and earth; and concludes with praising and\nextolling of him (Dan 4). We naturally love greatness; and when\nthe glorious beauty of the King of glory shall be manifest to us,\nand we shall behold it, we shall say as Joshua did; Let all men\ndo as seems them good; but I, and my house will serve the Lord\n(Josh 24:15).\n\nWhen the Apostle Paul sought to win the Athenians to him, he sets\nHim forth before them with such terms as bespeaks his greatness;\ncalling of him (and that rightly) \"God that made the world, and\nall things:--the Lord of heaven and earth;--One that giveth to all\nlife and breath, and all things\"; One that is nigh to every one;\n\"he in whom we live, and move, and have our being\": God that hath\nmade of one blood all nations of men, and that hath determined\nthe times before appointed, and the bounds of their habitation,\n&c. (Acts 17:24-28) These things bespeak the greatness of God, and\nare taking to considering men. Yea, these very Athenians, while\nignorant of him, from those dark hints that they had by natural\nlight concerning him, erected an altar to him, and put this\nsingular inscription upon it, \"To the unknown God\": to shew, that\naccording to their mode, they had some kind of reverence for him:\nbut how much more when they came to know him? and to believe that\nGod, in all his greatness, had engaged himself to be theirs; and\nto bring them to himself, that they might in time be partakers of\nhis glory.\n\n(5.) The more a man knows, or understands of the greatness of God\ntowards him, expressed here by the terms of unsearchable breadth,\nlength, depth, and height; the better will he be able in his heart\nto conceive of the excellent glory and greatness of the things\nthat are laid up in the heavens for them that fear him. They that\nknow nothing of this greatness, know nothing of them; they that\nthink amiss of this greatness, think amiss of them; they that\nknow but little of this greatness, know but little of them: But\nhe that is able to comprehend with all saints what is the breadth,\nand length, and depth, and height; he is best able to conceive\nof, and, consequently to make a judgment concerning the due worth,\nand blessed glory of them.\n\nThis is both evident to reason; also experience confirmeth the same.\nFor, as for those dark souls that know nothing of his greatness,\nthey have in derision those who are, through the splendor of the\nglory, captivated and carried away after God. Also, those whose\njudgments are corrupted, and themselves thereby made as drunkards,\nto judge of things foolishly, they, as it were, step in the same\nsteps with the other, and vainly imagine thereabout. Moreover,\nwe shall see those little spirited Christians, though Christians\nindeed, that are but in a small measure acquainted with this God,\nwith the breadths, and lengths, and depths, and heights that are\nin him, taken but little with the glory and blessedness that they\nare to go to when they die: wherefore they are neither so mortified\nto this world, so dead to sin, so self-denying, so delighted in\nthe book of God, nor so earnest in desires to be acquainted with\nthe heights, and depths that are therein. No, this is reserved\nonly for those who are devoted thereto: who have been acquainted\nwith God in a measure beyond that which your narrow-spirited Christians\nunderstand. There doth want as to these things, enlargings in the\nhearts of the most of saints, as there did in those of Corinth,\nand also in those at Ephesus: Wherefore, as Paul bids the one, and\nprays that the other may be enlarged, and have great knowledge\nthereabout: so we should, to answer such love, through desire,\nseparate ourselves from terrene things that we may seek and\nintermeddle with all wisdom (Prov 18:1). Christ says, \"If any man\nwill do his will, he shall know of the doctrine\" (John 7:17, Isa\n28:9). Oh! that we were indeed enlarged as to these breadths, and\nlengths, and depths, and heights of God, as the Apostle desired\nthe Ephesians might.\n\n(6.) Then those great truths; the coming of Christ, the resurrection\nof the dead, and eternal judgment, would neither seem so like\nfables, nor be so much off our hearts as they do, and are (1 Cor\n15:35). For the thorough belief of them depends upon the knowledge\nof the abilities that are in God to perform what he has said\nthereabout: And hence it is that your inferiour sort of Christians\nlive so like, as if none of these things were at hand; and hence\nit is again, that they so soon are shaken in mind about them,\nwhen tempted of the devil, or briskly assaulted by deceivers. But\nthis cometh to pass that there may be fulfilled what is written:\n\"And while the bridegroom tarried, they all slumbered and slept\"\n(Matt 25:1-7). Surely, the meaning is, they were asleep about his\ncoming, the resurrection and the judgment; and, consequently had\nlost much of that knowledge of God, the which if they had retained;\nthese truths, with power, would have been upon their hearts. The\nCorinthians were horribly decayed here, though some more than\nothers: Hence Paul, when he treats of this doctrine, bids them\n\"awake to righteousness,\" and not sin, telling them, that some\namong them had not the knowledge of God (1 Cor 15:34). To be sure,\nthey had not such a knowledge of God as would keep them steady in\nthe faith of these things (verse 51).\n\nNow, the knowledge of the things above-mentioned, to wit, \"this\ncomprehending knowledge\"; will greaten these things, bring them\nnear, and make them to be credited as are the greatest of God's\ntruth: and the virtue of the faith of them is, to make one die\ndaily. Therefore,\n\n(7.) Another advantage that floweth from this knowledge, is, that\nit makes the next world desirable, not simply as it is with those\nlean souls, that desire it only as the thief desireth the judge's\nfavour, that he may be saved from the halter; but out of love such\nhave to God and to the beauties of the house he dwells in; and\nthat they may be rid of this world, which is to such as a dark\ndungeon. The knowledge of God that men pretend they have, may\neasily be judged of, by the answerable or unanswerableness of their\nhearts and lives thereto. Where is the man that groans earnestly\nto be gone to God, that counts this life a strait unto him: that\nsaith as a sick man of my acquaintance did, when his friend at his\nbed-side prayed to God to spare his life, No, no, said he, pray\nnot so; for it is better to be dissolved and be gone. Christians\nshould shew the world how they believe; not by words on paper, not\nby gay and flourishing notions (James 2:18): but by those desires\nthey have to be gone, and the proof that these desires are true,\nis a life in heaven while we are on earth (Phil 3:20,21). I know\nwords are cheap, but a dram of grace is worth all the world. But\nwhere, as I said, shall it be found, not among carnal men, not\namong weak Christians, but among those, and those only, that enjoy\na great measure of Paul's wish here. But to come to the\n\nSECOND PART OF THE TEXT.\n\nAND TO KNOW THE LOVE OF CHRIST WHICH PASSETH KNOWLEDGE. These\nwords are the second part of the text, and they deal mainly about\nthe love of Christ, who is the Son of God. We have spoken already\nbriefly of God, and therefore now we shall speak also of his Son.\nThese words are a part of the prayer afore-mentioned, and have\nsomething of the same strain in them. In the first part, he prays\nthat they might comprehend that which cannot absolutely by any\nmeans be comprehended: and here he prays that that might be known,\nwhich yet in the same breath he saith, passeth knowledge, to wit,\nthe love of Christ. And to know the love of Christ, which passeth\nknowledge. In the words we are to take notice of three things:\n\nFIRST, Of the love of Christ.\n\nSECOND, Of the exceeding greatness of it.\n\nTHIRD, Of the knowledge of it.\n\nFIRST, We will begin with the first of these, to wit, Of the love\nof Christ. Now for the explication of this we must inquire into\nthree things, First, Who Christ is. Second, What love is. Third,\nWhat the love of Christ is.\n\nFirst, Christ is a person of no less quality than he is of whom\nwe treated before: to wit, very God. So I say, not titularly, not\nnominally, not so counterfeitly, but the self-same in nature with\nthe Father (John 1:1,2, 1 John 5:7, Phil 2:6). Wherefore what we\nhave under consideration, is so much the more to be taken notice\nof; namely, that a person so great, so high, so glorious, as this\nJesus Christ was, should have love for us, that passes knowledge.\nIt is common for equals to love, and for superiors to be beloved;\nbut for the King of princes, for the Son of God, for Jesus Christ\nto love man thus: this is amazing, and that so much the more, for\nthat man the object of this love, is so low, so mean, so vile, so\nundeserving, and so inconsiderable, as by the scriptures, everywhere\nhe is described to be.\n\nBut to speak a little more particularly of this person. He is called\nGod (John 1:1). The King of glory (Psa 24:10), and Lord of glory\n(1 Cor 2:8). The brightness of the glory of his Father (Heb 1:3).\nThe head over all things (Eph 1:22). The Prince of life (Acts\n3:15). The Creator of all things (Col 1:16). The upholder of all\nthings (Heb 1:3). The disposer of all things (Matt 28:18). The\nonly beloved of the Father (Matt 11).\n\nBut the persons of him beloved, are called transgressors, sinners,\nenemies, dust and ashes, fleas (1 Sam 24:14), worms, shadows,\nvapours: vile, sinful, filthy, unclean, ungodly fools, madmen.\nAnd now is it not to be wondered at, and are we not to be affected\nherewith, saying, And wilt thou set thine eye upon such an one?\nBut how much more when He will set his heart upon us. And yet\nthis great, this high, this glorious person, verily, verily loveth\nsuch.\n\nSecond, We now come to the second thing, namely, to shew what is\nlove; not in a way of nice distinction of words, but in a plain\nand familiar discourse, yet respecting the love of the person\nunder consideration.\n\nLove ought to be considered with reference to the subject as well\nas to the object of it.\n\nThe subject of love in the text, is Christ; but forasmuch as love\nin him is diverse from the love that is in us; therefore it will\nnot be amiss, if a little [of] the difference be made appear.\n\nLove in us is a passion of the soul, and being such, is subject\nto ebb and flow, and to be extreme both ways. For whatever is a\npassion of the soul, whether love or hatred, joy or fear, is more\napt to exceed, or come short, than to keep within its due bounds.\nHence, oft-times that which is loved today is hated tomorrow\n(2 Sam 13:15); yea, and that which should be loved with bounds\nof moderation, is loved to the drowning of both soul and body in\nperdition and destruction (1 Tim 6:9,10).\n\nBesides, love in us is apt to choose to itself undue and unlawful\nobjects, and to reject those, that with leave of God, we may\nembrace and enjoy; so unruly, as to the laws and rules of divine\ngovernment, oft-times is this passion of love in us.\n\nLove in us, requires, that something pleasing and delightful be\nin the object loved, at least, so it must appear to the lust and\nfancy of the person loving, or else love cannot act; for the love\nthat is in us, is not of power to set itself on work, where no\nallurement is in the thing to be beloved.\n\nLove in us decays, though once never so warm and strongly fixed,\nif the object falls off, as to its first alluring provocation; or\ndisappointeth our expectation with some unexpected reluctancy to\nour fancy or our mind.\n\nAll this we know to be true from nature, for every one of us are\nthus; nor can we refuse, or choose as to love, but upon, and after\nthe rate, and the working thus of our passions. Wherefore our\nlove, as we are natural, is weak, unorderly, fails and miscarries,\neither by being too much or too little; yea, though the thing which\nis beloved be allowed for an object of love, both by the law of\nnature and grace. We therefore must put a vast difference betwixt\nlove, as found in us, and love as found in Christ, and that, both\nas to the nature, principle, or object of love.\n\nLove in Christ is not love of the same nature, as is love in us;\nlove in him is essential to his being (1 John 4:16); but in us\nit is not so, as has been already shewed. God is love; Christ is\nGod; therefore Christ is love, love naturally. Love therefore is\nessential to His being. He may as well cease to be, as cease to\nlove. Hence therefore it follows, that love in Christ floweth not\nfrom so low and beggarly a principle, as doth love in man; and\nconsequently is not, nor can be attended with those infirmities\nor defects, that the love of man is attended with.\n\nIt is not attended with those unruly or uncertain motions that ours\nis attended with: here is no ebbing, no flowing, no going beyond,\nno coming short; and so nothing of uncertainty. \"Having loved his\nown which were in the world, he loved them unto the end\" (John\n13:1).\n\nTrue, there is a way of manifesting of this love, which is suited\nto our capacities, as men, and by that we see it sometimes more,\nsometimes less (Song 7:11,12): also it is manifested to us as we\ndo, or do not walk with God in this world (John 14:23). I speak\nnow of saints.\n\nLove in Christ pitcheth not itself upon undue or unlawful objects;\nnor refuseth to embrace what by the eternal covenant is made\ncapable thereof. It always acteth according to God; nor is there\nat any time the least shadow of swerving as to this.\n\nLove in Christ requireth no taking beauteousness in the object\nto be beloved, as not being able to put forth itself without such\nattracting allurements (Eze 16:6-8). It can act of and from itself,\nwithout all such kind of dependencies. This is manifest to all who\nhave the least true knowledge of what that object is in itself,\non which the Lord Jesus has set his heart to love them.\n\nLove in Christ decays not, nor can be tempted so to do by anything\nthat happens, or that shall happen hereafter, in the object so\nbeloved. But as this love at first acts by, and from itself, so\nit continueth to do until all things that are imperfections, are\ncompletely and everlastingly subdued. The reason is, because Christ\nloves to make us comely, not because we are so (Eze 16:9-14).\n\nObject. But all along Christ compareth his love to ours; now, why\ndoth he so, if they be so much alike?\n\nAnswer. Because we know not love but by the passions of love that\nwork in our hearts; wherefore he condescends to our capacities,\nand speaketh of His love to us, according as we find love to work\nin ourselves to others. Hence he sets forth his love to us, by\nborrowing from us instances of our love to wife and children (Eph\n5:25). Yea, he sometimes sets forth his love to us, by calling to\nour mind how sometimes a man loves a woman that is a whore, \"Go,\"\n(saith God to the prophet) \"love a woman beloved of her friend,\nyet an adulteress, according to the word of the Lord toward the\nchildren of Israel, who look to other gods, and love flagons of\nwine.\" (Hosea 3:1) But then, these things must not be understood\nwith respect to the nature, but the dispensations and manifestations\nof love; no, nor with reference to these neither, any further than\nby making use of such suitable similitudes, thereby to commend his\nlove to us, and thereby to beget in us affections to him for the\nlove bestowed upon us. Wherefore Christ's love must be considered\nboth with respect to the essence, and also as to the divers\nworkings of it. For the essence thereof, it is as I said, natural\nwith himself, and as such, it is the root and ground of all those\nactions of his, whereby he hath shewed that himself is loving to\nsinful man. But now, though the love that is in him is essential\nto his nature, and can vary no more than God himself: yet we see\nnot this love but by the fruits of it, nor can it otherwise be\ndiscerned. \"Hereby perceive we the love of God, because he laid\ndown his life for us\" (1 John 3:16). We must then betake ourselves\nto the discoveries of this love, of which there are two sorts;\n[namely,] such as are the foundations, and such as are the\nconsequences of those fundamental acts. Those which I call the\nfoundations, are they upon which all other discoveries of his\ngoodness depend, and they are two. 1. His dying for us. 2. His\nimproving of his death for us at the right hand of God.\n\nThird, And this leads me to the third particular, to wit, to shew\nyou what the love of Christ is; namely, in the discovery of it.\nAnd to know the love of Christ.\n\nThe love of Christ is made known unto us, as I said, First, By his\ndying for us. Second, By his improving of his dying for us.\n\n1. His dying for us appears, (1.) To be wonderful in itself. (2.)\nIn his preparations for that work.\n\n(1.) It appears to be wonderful in itself, and that both with\nrespect to the nature of that death, as also, with respect to the\npersons for whom he so died.\n\nThe love of Christ appears to be wonderful by the death he died: In\nthat he died, in that he died such a death. 'Twas strange love in\nChrist that moved him to die for us: strange, because not according\nto the custom of the world. Men do not use, in cool blood,\ndeliberately to come upon the stage or ladder, to lay down their\nlives for others; but this did Jesus Christ, and that too for such,\nwhose qualification, if it be duly considered, will make this act\nof his, far more amazing, He laid down his life for his enemies\n(Rom 5), and for those that could not abide him; yea, for those,\neven for those that brought him to the cross: not accidentally, or\nbecause it happened so, but knowingly, designedly, (Zech 12:10),\nhe knew it was for those he died, and yet his love led him to lay\ndown his life for them. I will add, That those very people for\nwhom he laid down his life, though they by all sorts of carriages\ndid what they could to provoke him to pray to God his Father,\nthat he would send and cut them off by the flaming sword of angels\n(Matt 26:53), would not be provoked, but would lay down his life\nfor them. Nor must I leave off here: We never read that Jesus\nChrist was more cheerful in all his life on earth, than when he\nwas going to lay down his life for them, now he thanked God (Luke\n22:19), now he sang (Matt 26:30).\n\nBut this is not all. He did not only die, but died such a death,\nas indeed cannot be expressed. He was content to be counted the\nsinner: yea, to be counted the sin of the sinner, nor could this\nbut be odious to so holy a Lamb as he was, yet willing to be this\nand thus for that love that he bare to men.\n\nThis being thus, it follows, that his sufferings must be inconceivable;\nfor that, what in justice was the proper wages of sin and sinners,\nhe must undergo; and what that was can no man so well know as\nhe himself and damned spirits; for the proper wages of sin, and\nof sinners for their sin, is that death which layeth pains, such\npains which it deserveth upon the man that dieth so: But Christ\ndied so, and consequently was seized by those pains not only in\nbody but in soul. His tears, his cries, his bloody sweat (Luke\n22:44), the hiding of his Father's face; yea, God's forsaking of\nhim in his extremity (Matt 27:46), plainly enough declares the\nnature of the death he died (Mark 15:39). For my part, I stand\namazed at those that would not have the world believe, that the\ndeath of Jesus Christ was, in itself, so terrible as it was.\n\nI will not stand here to discourse of the place called Hell, where\nthe spirits of the damned are, we are discoursing of the nature of\nChrist's sufferings: and I say, if Christ was put into the very\ncapacity of one that must suffer what in justice ought to be\ninflicted for sin; then, how we can so diminish the greatness of\nhis sufferings, as some do, without undervaluing of the greatness\nof his love, I know not; and how they will answer it, I know not.\nAnd on the contrary, what if I should say, that the soul of Christ\nsuffered as long as his body lay in the grave, and that God's\nloosing of the pains of death at Christ's resurrection, must not\nso much be made mention of with reference to his body, as to his\nsoul, if to his body at all. For what pain of death was his body\ncapable of, when his soul was separate from it? (Acts 2:24) And\nyet God's loosing the pains of death, seems to be but an immediate\nantecedent to his rising from the dead. And this sense Peter doth\nindeed seem to pursue, saying, \"For David speaketh concerning him;\nI foresaw the Lord always before my face, for he is on my right\nhand, that I should not be moved. Therefore did my heart rejoice,\nand my tongue was glad; moreover also my flesh shall rest in hope,\nbecause thou wilt not leave my soul in hell, neither wilt thou\nsuffer thine holy one to see corruption\" (Acts 2:25-27). This,\nsaith Peter, was not spoken of David, but he being a prophet,\nand knowing that God had sworn with an oath, that of the fruit of\nhis loins according to the flesh he would raise up Christ to sit\non his throne (verse 29,30): He seeing this before, spake of the\nresurrection of Christ, that his soul was not left in hell, neither\ndid his flesh see corruption (verse 31). \"Thou wilt not leave my\nsoul in hell\"; his soul was not left in hell. Of what use are these\nexpressions, if the soul of Christ suffered not, if it suffered\nnot when separated from the body? for of that time the Apostle\nPeter seems to treat. Besides, if it be not improper to say, that\nsoul was not left there, that never was there, I am at a loss. Thou\nwilt not leave, his soul was not left there; ergo, It was there,\nseems to be the natural conclusion. If it be objected, that by\nhell is meant the grave, 'tis foolish to think that the soul of\nChrist lay there while his body lay dead therein. But again, the\nApostle seems clearly to distinguish between the places where the\nsoul and body of Christ was; counting his body to be in the grave,\nand his soul, for the time, in hell. If there be objected what\nwas said by him to the thief upon the cross (Luke 23:43), I can\nanswer, Christ might speak that with reference to his God-head,\nand if so, that lies as no objection to what hath been insinuated.\nAnd why may not that be so understood, as well as where he said,\nwhen on earth, \"The Son of man which is in heaven\" (John 3:13),\nmeaning himself. For the personality of the Son of God, call him\nSon of man, or what other term is fitting, resideth not in the\nhuman, but divine nature of Jesus Christ. However, since hell\nis sometimes taken for the place (Acts 1:25), sometimes for the\ngrave, sometimes for the state (Psa 116:3), and sometimes but for\na figure of the place where the damned are tormented (Jonah 2:2);\nI will not strictly assign to Christ the place, the prison where\nthe damned spirits are (1 Peter 3:19), but will say, as I said\nbefore, that he was put into the place of sinners, into the sins\nof sinners, and received what by justice was the proper wages of\nsin both in body and soul: As is evident from that 53rd of Isaiah\n(verse 10,11). This soul of his I take to be that which the inwards\nand the fat of the burnt sacrifices was a figure, or shadow of.\n\"And the fat and the inwards were burnt upon the altar, whilst\nthe body was burned for sin without the camp\" (Exo 29:13,14, Lev\n8:14-17).\n\nAnd now having said this much, wherein have I derogated from the\nglory and holiness of Christ? Yea, I have endeavoured to set forth\nsomething of the greatness of his sorrows, the odiousness of sin,\nthe nature of justice, and the love of Christ. And be sure, by how\nmuch the sufferings of the Son of God abounded for us, by so much\nwas this unsearchable love of Christ made manifest. Nor can they\nthat would, before the people, pare away, and make but little these\ninfinite sufferings of our Lord, make his love to be so great as\nthey ought, let them use what rhetoric they can. For their objecting\nthe odious names and place of hell, accounting it not to be fit to\nsay, That so holy a person as the Son of God was there. I answer,\nthough I have not asserted it, yet let me ask, which is more\nodious, hell or sin? Or whether such think that Christ Jesus was\nsubject to be tainted by the badness of the place, had he been\nthere? Or whether, when the scripture says, God is in hell, it\nis any disparagement to him? (Psa 139:8) Or if a man should be so\nbold as to say so, Whether by so saying, he confineth Christ to\nthat place for ever? And whether by so thinking he has contradicted\nthat called the Apostles' creed?6\n\n(2.) Having thus spoken of the death and sufferings of Christ,\nI shall in the next place speak of his preparations for his so\nsuffering for us; and by so doing, yet shew you something more of\nthe greatness of his love.\n\nChrist, as I have told you, was even before his sufferings, a person\nof no mean generation, being the Son of the eternal God: Neither\nhad his Father any more such sons but he; consequently he of right\nwas heir of all things, and so to have dominion over all worlds.\nFor, \"for him were all things created\" (Col 1:16). And hence all\ncreatures are subject to him; yea the angels of God worship him\n(Heb 1). Wherefore as so considered, he augmented not his state\nby becoming lower than the angels for us, for what can be added\nto him, that is naturally God. Indeed he did take, for our sakes,\nthe human nature into union with himself, and so began to manifest\nhis glory; and the kindness that he had for us before all worlds,\nbegan now eminently to shew itself. Had this Christ of God, our\nfriend, given all he had to save us, had not his love been wonderful?\nBut when he shall give for us himself, this is more wonderful. But\nthis is not all, the case was so betwixt God and man, that this\nSon of God could not, as he was before the world was, give himself\na ransom for us, he being altogether incapable so to do, being\nsuch an one as could not be subject to death, the condition that\nwe by sin had put ourselves into.\n\nWherefore that which would have been a death to some, to wit, the\nlaying aside of glory and becoming, of the King of princes, a\nservant of the meanest form; this he of his own good-will, was\nheartily content to do. Wherefore, he that once was the object\nof the fear of angels, is now become a little creature, a worm,\nan inferior one (Psa 22:6), born of a woman, brought forth in a\nstable, laid in a manger (Luke 2:7), scorned of men, tempted of\ndevils (Luke 4:2), was beholden to his creatures for food, for\nraiment, for harbour, and a place wherein to lay his head when\ndead. In a word, he \"made himself of no reputation, took upon him\nthe form of a servant, and was made in the likeness of men\" (Phil\n2:7), that he might become capable to do this kindness for us.\nAnd it is worth your noting, that all the while that he was in the\nworld, putting himself upon those other preparations which were\nto be antecedent to his being made a sacrifice for us, no man,\nthough he told what he came about to many, had, as we read of, an\nheart once to thank him for what he came about (Isa 53:3). No,\nthey railed on him, they degraded him, they called him devil,\nthey said he was mad, and a deceiver, a blasphemer of God, and a\nrebel against the state: They accused him to the governor; yea,\none of his disciples sold him, another denied him, and they all\nforsook him, and left him to shift for himself in the hands of\nhis horrible enemies; who beat him with their fists, spat on him,\nmocked him, crowned him with thorns, scourged him, made a gazing\nstock of him, and finally, hanged him up by the hands and the feet\nalive, and gave him vinegar to increase his affliction, when he\ncomplained that his anguish had made him thirsty. And yet all this\ncould not take his heart off the work of our redemption. To die\nhe came, die he would, and die he did before he made his return\nto the Father, for our sins, that we might live through him.\n7 Nor may what we read of in the word concerning those temporal\nsufferings that he underwent be over-looked, and passed by without\nserious consideration; they being a part of the curse that our sin\nhad deserved! For all temporal plagues are due to our sin while we\nlive, as well as the curse of God to everlasting perdition, when\nwe die. Wherefore this is the reason why the whole life of the\nLord Jesus was such a life of affliction and sorrow, he therein\nbare our sicknesses, and took upon him our deserts: So that now\nthe curse in temporals, as well as the curse in spirituals, and\nof everlasting malediction, is removed by him away from God's\npeople; and since he overcame them, and got to the cross, it was\nby reason of the worthiness of the humble obedience that he yielded\nto his Father's law in our flesh. For his whole life (as well as\nhis death) was a life of merit and purchase, and desert. Hence it\nis said, \"he increased in favour with God\" (Luke 2:52). For his\nworks made him still more acceptable to him: For he standing in the\nroom of man, and becoming our reconciler to God; by the heavenly\nmajesty he was counted as such, and so got for us what he earned\nby his mediatory works; and also partook thereof as he was our\nhead himself. And was there not in all these things love, and\nlove that was infinite? Love which was not essential to his divine\nnature, could never have carried him through so great a work as\nthis: Passions here would a failed, would a retreated, and have\ngiven the recoil; yea, his very humanity would here have flagged\nand fainted, had it not been managed, governed, and strengthened\nby his eternal Spirit. Wherefore it is said, that \"through the\neternal Spirit he offered himself without spot to God\" (Heb 9:14).\nAnd that he was declared to be the Son of God, with so doing, and\nby the resurrection from the dead (Rom 1:4).\n\n2. We come now to the second thing propounded, and by which his\nlove is discovered, and that is his improving of his dying for\nus. But I must crave pardon of my reader, if he thinks that I\ncan discover the ten hundred thousandth part thereof, for it is\nimpossible; but my meaning is, to give a few hints what beginnings\nof improvement he made thereof, in order to his further progress\ntherein.\n\n(1.) Therefore, This his death for us, was so virtuous, that in the\nspace of three days and three nights, it reconciled to God in the\nbody of his flesh as a common person, all, and every one of God's\nelect. Christ, when he addressed himself to die, presented himself\nto the justice of the law, as a common person; standing in the\nsted, place, and room of all that he undertook for; He gave \"his\nlife a ransom for many\" (Matt 20:28). \"He came into the world to\nsave sinners\" (1 Tim 1:15). And as he thus presented himself, so\nGod, his Father, admitted him to this work; and therefore it is\nsaid, \"The Lord laid upon him the iniquity of us all\": And again,\n\"surely he hath borne our griefs, and carried our sorrows\" (Isa\n53:4,6,12). Hence it unavoidably follows, that whatever he felt,\nand underwent in the manner, or nature, or horribleness of the\ndeath he died, he felt and underwent all as a common person; that\nis, as he stood in the sted of others: Therefore it is said, \"He\nwas wounded for our transgressions, and bruised for our iniquities\";\nand that \"the chastisement of our peace was upon him\" (Isa 53:5).\nAnd again \"the just died for the unjust\" (1 Peter 3:18).\n\nNow then, if he presented himself as a common person to justice,\nif God so admitted and accounted him, if also he laid the sins\nof the people, whose persons he represented, upon him, and under\nthat consideration punishes him with those punishments and death,\nthat he died. Then Christ in life and death is concluded by the\nFather to live and die as a common or public person, representing\nall in this life and death, for whom he undertook thus to live,\nand thus to die. So then, it must needs be, that what next befalls\nthis common person, it befalls him with respect to them in whose\nroom and place he stood and suffered. Now, the next that follows,\nis, \"that he is justified of God\": That is, acquitted and discharged\nfrom this punishment, for the sake of the worthiness of his death\nand merits; for that must be before he could be raised from the\ndead (Acts 2:24): God raised him not up as guilty, to justify him\nafterwards: His resurrection was the declaration of his precedent\njustification. He was raised from the dead, because it was neither\nin equity or justice possible that he should be holden longer\nthere, his merits procured the contrary.\n\nNow he was condemned of God's law, and died by the hand of justice,\nhe was acquitted by God's law, and justified of justice; and all\nas a common person; so then, in his acquitting, we are acquitted,\nin his justification we are justified; and therefore the Apostle\napplieth God's justifying of Christ to himself; and that rightly\n(Isa 50:8, Rom 8:33,34). For if Christ be my undertaker, will stand\nin my place, and do for me, 'tis but reasonable that I should be\na partaker: Wherefore we are also said to be \"quickened together\nwith him\" (Eph 2:5): That is, when he was quickened in the grave;\nraised up together, and made to sit together in heavenly places in\nChrist Jesus. Therefore another scripture saith, \"Hath He quickened\nyou--together with him, having forgiven you all trespasses\" (Col\n2:13). This quickening, must not be understood of the renovation\nof our hearts, but of the restoring of Jesus Christ to life after\nhe was crucified; and we are said to be quickened together with\nhim, because we were quickened in him at his death, and were to\nfall or stand by him quite through the three days and three nights\nwork; and were to take therefore our lot with him: Wherefore it\nis said again, That his resurrection is our justification (Rom\n4:25). That by one offering he has purged our sins for ever (Heb\n10:12); and that by his death he hath \"delivered us from the wrath\nto come\" (1 Thess 1:10). But I say, I would be understood aright:\nThis life resideth yet in the Son, and is communicated from him\nto us, as we are called to believe his word; mean while we are\nsecured from wrath and hell, being justified in his justification,\nquickened in his quickening, raised up in his resurrection; and\nmade to sit already together in heavenly places in Christ Jesus!\n8 And is not this a glorious improvement of his death, that after\ntwo days the whole body of the elect, in him, should be revived,\nand that in the third day we should live in the sight of God, in\nand by him (Heb 6:18-20).\n\n(2.) Another improvement of his death for us, was this, By that he\nslew for us, our infernal foes; by it he abolished death (2 Tim\n1:1); by death he destroyed him that had the power of death (Heb\n2:14): By death he took away the sting of death (1 Cor 15:55,56);\nby death he made death a pleasant sleep to saints, and the grave\nfor a while, an easy house and home for the body. By death he\nmade death such an advantage to us, that it is become a means of\ntranslating of the souls of them that believe in him, to life.\nAnd all this is manifest, for that death is ours, a blessing to\nus, as well as Paul and Apollos, the world and life itself (1 Cor\n3:22). And that all this is done for us by his death, is apparent,\nfor that his person is where it is, and that by himself as a common\nperson he has got the victory for us. For though as yet all things\nare not put under our feet, yet we see Jesus crowned with honour\nand glory, who by the grace of God tasteth death for every man.\n\"For it became God, for whom are all things, and by whom are all\nthings, to make the captain of their salvation perfect through\nsufferings\" (Heb 2:7-10). It became him; that is, it was but just\nand right, he should do so, if there was enough in the virtuousness\nof his death and blood to require such a thing. But there was so.\nWherefore God has exalted him, and us in him, above these infernal\nfoes. Let us therefore see ourselves delivered from death first,\nby the exaltation of our Jesus, let us behold him I say as crowned\nwith glory and honour, as, or because, he tasted death for us.\nAnd then we shall see ourselves already in heaven by our head,\nour undertaker, our Jesus, our Saviour.\n\n(3.) Another improvement that has already been made of his death\nfor us, is thus, he hath at his entrance into the presence of God,\nfor his worthiness sake, obtained that the Holy Ghost should be\ngiven unto him for us, that we by that might in all things, yet\nto be done, be made meet to be partakers personally, in ourselves,\nas well as virtually by our head and forerunner, of the inheritance\nof the saints in light. Wherefore the abundant pourings out of\nthat was forborn until the resurrection, and glorification of our\nLord Jesus. \"For the Holy Ghost was not yet given, because that\nJesus was not yet glorified\" (John 7:39). Nor was it given so soon\nas received: for he received it upon his entering into the holy\nplace, when he had sprinkled the mercy seat with the blood of\nsprinkling, but it was not given out to us till sometimes after\n(Acts 4): however it was obtained before (Acts 2:32,33). And it\nwas meet that it should in that infinite immeasurableness in which\nhe received it, first abide upon him, that his human nature, which\nwas the first fruits of the election of God, might receive by its\nabidings upon him, that glory for which it was ordained; and that\nwe might receive, as we receive all other things, first by our\nhead and undertaker, sanctification in the fullness of it. Hence\nit is written, that as he is made unto us of God, wisdom, and\nrighteousness, and redemption, so sanctification too (1 Cor 1:30):\nFor first we are sanctified in his flesh, as we are justified by\nhis righteousness. Wherefore he is that holy one that setteth us,\nin himself, a holy lump before God, not only with reference to\njustification and life, but with reference to sanctification and\nholiness: For we that are elect, are all considered in him as he\nhas received that, as well as in that he has taken possession of\nthe heaven for us. I count not this all the benefit that accrueth\nto us by Jesus his receiving the Holy Ghost, at his entrance into\nthe presence of God for us: For we also are to receive it ourselves\nfrom him, according as by God we are placed in the body at the\ntimes appointed of the Father. That we, as was said, may receive\npersonal quickening, personal renovation, personal sanctification;\nand in conclusion, glory. But I say, for that he hath received\nthis holy Spirit to himself, he received it as the effect of his\nascension, which was the effect of his resurrection, and of the\nmerit of his death and passion. And he received it as a common\nperson, as a head and undertaker for the people.\n\n(4.) Another improvement that has been made of his death, and of\nthe merits thereof for us, is that he has obtained to be made of\nGod, the chief and high Lord of heaven and earth, for us, (All this\nwhile we speak of the exaltation of the human nature, in, by, and\nwith which, the Son of God became capable to be our reconciler\nunto God). \"All things,\" saith he, \"are delivered unto me of my\nFather. And all power in heaven and earth is given unto me\"; and\nall this because he died. \"He humbled himself, and became obedient\nunto death, even the death of the cross; wherefore God hath highly\nexalted him, and given him a name above every name, that at the\nname of Jesus every knee should bow, of things in heaven, of things\nin earth, or things under the earth: and that every tongue shall\nconfess that Jesus Christ is Lord, to the glory of God the Father\"\n(Phil 2). And all this is, as was said afore, for our sakes. He\nhas given him to be head over all things to the church (Eph 1:22).\n\nWherefore, whoever is set up on earth, they are set up by our Lord.\n\"By me,\" saith he, \"kings reign, and princes decree justice. By\nme princes rule, and nobles, even all the judges of the earth\"\n(Prov 8:15,16). Nor are they when set up, left to do, though they\nshould desire it, their own will and pleasure. The Metheg-Ammah,9\nthe bridle, is in his own hand, and he giveth reins, or check,\neven as it pleaseth him (2 Sam 8:1), He has this power, for the\nwell-being of his people. Nor are the fallen angels exempted from\nbeing put under his rebuke: He is the \"only potentate\" (1 Tim 6:15),\nand in his times will shew it, Peter tells us, he \"is gone into\nheaven, and is on the right hand of God; angels, and authorities,\nand powers being made subject unto him\" (1 Peter 3:22).\n\nThis power, as I said, he has received for the sake of his church\non earth, and for her conduct and well-being among the sons of\nmen. Hence, as he is called the king of nations, in general (Jer\n10:7); so the King of saints, in special (Rev 15:3): and as he is\nsaid to be head over all things in general; so to his church in\nspecial.\n\n(5.) Another improvement that he hath made of his death for us,\nis, he hath obtained, and received into his own hand sufficiency\nof gifts to make ministers for his church withal. I say, to make\nand maintain, in opposition to all that would hinder, a sufficient\nministry (1 Cor 12:28-30). Wherefore he saith, \"When he ascended\non high, he led captivity captive, and gave gifts unto men. And he\ngave some Apostles, some prophets, some evangelists, some pastors\nand teachers; for the perfecting of the saints, for the work of\nthe ministry, for edifying of the body of Christ. Until we all come\nin the unity of the faith, and knowledge of the Son of God, unto\na perfect man, unto the measure of the stature of the fullness of\nChrist\" (Eph 4:8-14). Many ways has Satan devised to bring into\ncontempt this blessed advantage that Christ has received of God\nfor the benefit of his church; partly while he stirs up persons\nto revile the sufficiency of the Holy Ghost, as to this thing:\npartly, while he stirs up his own limbs and members, to broach\nhis delusions in the world, in the name of Christ, and as they\nblasphemously call it by the assistance of the Holy Ghost;10 partly\nwhile he tempteth novices in their faith, to study and labour in\nnice distinctions, and the affecting of uncouth expressions, that\nvary from the form of sound words, thereby to get applause, and\na name, a forerunner of their own destruction (John 3:6).\n\nBut, notwithstanding all this, \"Wisdom is justified of her children\"\n(Matt 11:19): and at the last day, when the outside, and inside\nof all things shall be seen and compared, it will appear that the\nSon of God has so managed his own servants in the ministry of his\nword, and so managed his word, while they have been labouring in\nit, as to put in his blessing by that, upon the souls of sinners,\nand has blown away all other things as chaff (James 1:18).\n\n(6.) Another improvement that the Lord Christ has made of his\ndeath, for his, is the obtaining, and taking possession of heaven\nfor them. \"By his own blood he entered in once into the holy\nplace, having obtained eternal redemption for us\" (Heb 9:12). This\nheaven! who knows what it is? (Matt 22:23) This glory! who knows\nwhat it is? It is called God's throne, God's house (John 14:2),\nGod's habitation; paradise (2 Cor 12:4), the kingdom of God, the\nhigh and holy place (Isa 57:15). Abraham's bosom (Luke 16:22),\nand the place of heavenly pleasures (Psa 16:11); in this heaven\nis to be found, the face of God for ever (Psa 41:12): Immortality,\nthe person of Christ, the prophets, the angels, the revelation of\nall mysteries, the knowledge of all the elect, ETERNITY.\n\nOf this heaven, as was said afore, we are possessed already, we are\nin it, we are set down in it, and partake already of the benefits\nthereof, but all by our head and undertaker; and 'tis fit that\nwe should believe this, rejoice in this, talk of this, tell one\nanother of this, and live in the expectation of our own personal\nenjoyment of it. And as we should do all this, so we should bless\nand praise the name of God who has put over this house, this\nkingdom, and inheritance into the hand of so faithful a friend.\nYea, a brother, a Saviour and blessed undertaker for us. And\nlastly, since all these things already mentioned, are the fruit\nof the sufferings of our Jesus, and his sufferings the fruit of\nthat love of his that passeth knowledge: how should we bow the\nknee before him, and call him tender Father; yea, how should we\nlove and obey him, and devote ourselves unto his service, and be\nwilling to be also sufferers for his sake, to whom be honour and\nglory for ever. And thus much of the love of Christ in general.\n\nI might here add many other things, but as I told you before,\nwe would under the head but now touched upon, treat about the\nfundamentals or great and chief parts thereof, [Christ's love] and\nthen.\n\nSECOND, Of the exceeding greatness of it more particularly: Wherefore\nof that we must say something now.\n\nAnd to know the love of Christ, which passeth knowledge. In that it\nis said to pass knowledge, 'tis manifest it is exceeding great, or\ngreatly going beyond what can be known; for to exceed, is to go\nbeyond, be above, or to be out of the reach of what would comprehend\nthat which is so. And since the expression is absolutely indefinite,\nand respecteth not the knowledge of this or the other creature\nonly: it is manifest, that Paul by his thus saying, challengeth\nall creatures in heaven and earth to find out the bottom of this\nlove if they can. The love of Christ which passeth knowledge. I will\nadd, that forasmuch as he is indefinite also about the knowledge,\nas well as about the persons knowing, it is out of doubt that he\nhere engageth all knowledge, in what enlargements, attainments,\nimprovements, and heights soever it hath, or may for ever attain\nunto. It passeth knowledge (Eph 3:19).\n\nOf the same import also is that other passage of the Apostle a\nlittle above in the self-same chapter. I preach, saith he, among\nthe Gentiles the unsearchable riches of Christ: or those riches of\nChrist that cannot by searching, be found out in the all of them:\nThe riches, the riches of his love and grace. The riches of his\nlove and grace towards us. \"For ye know the grace of our Lord Jesus\nChrist, that, though he was rich, yet for your sakes he became\npoor, that ye through his poverty might be made 11 rich\" (2 Cor\n8:9). Ye know the grace, that is so far, and so far every believer\nknows it: for that his leaving heaven and taking upon him flesh,\nthat he might bring us thither, is manifest to all. But yet,\nall the grace that was wrapped up in that amazing condescension,\nknoweth none, nor can know: for if that might be, that possibility\nwould be a flat contradiction to the text: \"The love of Christ\nwhich passeth knowledge.\" Wherefore the riches of this love\nin the utmost of it, is not, cannot be known by any: let their\nunderstanding and knowledge, be heightened and improved what it\nmay. Yea, and being heightened and improved, let what search there\ncan by it be made into this love and grace. \"That which is afar\noff, and exceeding deep, who can find out?\" (Eccl 7:24) And that\nthis love of Christ is so, shall anon be made more apparent. But\nat present we will proceed to particular challenges for the making\nout of this, and then we will urge those reasons that will be for\nthe further confirmation of the whole.\n\nFirst, This love passes the knowledge of the wisest saint, we now\nsingle out the greatest proficient in this knowledge; and to confirm\nthis, I need go no further than to the man that spake these words;\nto wit, Paul, for in his conclusion he includes himself. The love\nof Christ which passeth knowledge, even my knowledge. As who should\nsay; though I have waded a great way in the grace of Christ, and\nhave as much experience of his love as any he in all the world,\nyet I confess myself short, as to the fullness that is therein,\nnor will I stick to conclude of any other, That \"he knows nothing\nyet as he ought to know\" (1 Cor 8:2, 13:12).\n\nSecond, This love passeth the knowledge of all the saints, were\nit all put together, we, we all, and every one, did we each of us\ncontribute for the manifesting of this love, what it is, the whole\nof what we know, it would amount but to a broken knowledge; we know\nbut in part, we see darkly (1 Cor 13:9-12), we walk not by sight,\nbut faith (2 Cor 5:7). True, now we speak of saints on earth.\n\nThird, But we will speak of saints in heaven; they cannot to the\nutmost, know this love of Christ. For though they know more thereof\nthan saints on earth, because they are more in the open visions\nof it, and also are more enlarged, being spirits perfect, than we\non earth. Yet, to say no more now, they do not see the rich and\nunsearchable runnings out thereof unto sinners here on earth. Nor\nmay they there measure that, to others, by what they themselves\nknew of it here. For sins, and times and persons and other\ncircumstances, may much alter the case, but were all the saints\non earth, and all the saints in heaven to contribute all that\nthey know of this love of Christ, and to put it into one sum of\nknowledge, they would greatly come short of knowing the utmost of\nthis love, for that there is an infinite deal of this love, yet\nunknown by them. 'Tis said plainly, that they on earth do not yet\nknow what they shall be (1 John 3:2). And as for them in heaven,\nthey are not yet made perfect as they shall be (Heb 11:39,40).\nBesides, we find the souls under the altar, how perfect now\nsoever, when compared with that state they were in when with the\nbody (Isa 63:16); yet are not able in all points, though in glory,\nto know, and so to govern themselves there without directions\n(Rev 6:9-11). I say, they are not able, without directions and\ninstructions, to know the kinds and manner of workings of the love\nof Christ towards us that dwell on earth.\n\nFourth, We will join with these, the angels, and when all of them,\nwith men, have put all and every whit of what they know of this\nlove of Christ together, they must come far short of reaching to,\nor of understanding the utmost bound thereof. I grant, that angels\ndo know, in some certain parts of knowledge of the love of Christ,\nmore than saints on earth can know while here; but then again, I\nknow that even they do also learn many things of saints on earth,\nwhich shews that themselves know also but in part (Eph 3:10);\nso then, all, as yet, as to this love of Christ, and the utmost\nknowledge of it, are but as so many imperfects (1 Peter 1:12), nor\ncan they all, put all their imperfects together, make up a perfect\nknowledge of this love of Christ; for the texts do yet stand where\nthey did, and say, his riches are unsearchable, and his love that\nwhich passeth knowledge. We will come now to shew you, besides\nwhat has been already touched on.\n\nTHE REASON why this riches is unsearchable, and that love such as\npasseth knowledge; and the\n\nReason First is, Because It is eternal. All that is eternal, has\nattending of it, as to the utmost knowledge of it, a fourfold\nimpossibility. 1. It is without beginning. 2. It is without end.\n3. It is infinite. 4. It is incomprehensible.\n\n1. It is without beginning: That which was before the world was,\nis without a beginning, but the love of Christ was before the\nworld.\n\nThis is evident from Proverbs the eighth, \"his delights,\" before\nGod had made the world, are there said to be, \"with the sons of\nmen.\" Not that we then had being, for we were as yet uncreated;\nbut though we had not beings created, we had being in the love and\naffections of Jesus Christ. Now this love of Christ must needs,\nas to the fullness of it, as to the utmost of it, be absolutely\nunknown to man. Who can tell how many heart-pleasing thoughts Christ\nhad of us before the world began? Who can tell how much he then\nwas delighted in that being we had in his affections; as also, in\nthe consideration of our beings, believings, and being with him\nafterwards.\n\nIn general we may conclude, it was great; for there seems to be\na parallel betwixt his Father's delights in him, and his delights\nin us. \"I was daily his delight,--any my delights were with the\nsons of men\" (Prov 8:22,30,31). But I say, who can tell, who can\ntell altogether, what and how much the Father delighted in his\nSon before the world began? Who can tell what kind of delight the\nFather had in the Son before the world began? Why there seems to\nbe a parallel betwixt the Father's love to Christ, and Christ's\nlove to us; the Father's delight in Christ, and his delight in\nus. Yea, Christ confirms it, saying, \"As the Father hath loved me,\nso have I loved you, continue ye in my love\" (John 15:9). I know\nthat I am not yet upon the nature of the word eternal; yet since,\nby eternal, we understand, before the world began, as well as\nforward, to an endless forever: We may a little enquire of folks\nas they may read, if they can tell the kind or measure of the love\nwherewith Christ then loved us. I remember the question that God\nasked Job, \"Where,\" saith he, \"wast thou when I laid the foundation\nof the earth? declare if thou hast understanding\" (Job 38:4): Thereby\ninsinuating that because it was done before he had his being,\ntherefore he could not tell how it was done. Now, if a work so\nvisible, as the creation is, is yet as to the manner of the workmanship\nthereof wholly unknown to them that commenced in their beings\nafterwards: How shall that which has, in all the circumstances of\nit, been more hidden and inward, be found out by them that have\nintelligence thereof by the ear, and but in part, and that in a\nmystery, and long afterwards. But to conclude this, That which is\neternal is without all beginning. This was presented to consideration\nbefore, and therefore it cannot to perfection be known.\n\n2. That which is eternal is without end, and how can an endless\nthing be known, that which has no end has no middle, wherefore\nit is impossible that the one half of the love that Christ has\nfor his church should ever by them be known. I know that those\nvisions that the saved shall have in heaven of this love, will far\ntranscend our utmost knowledge here, even as far as the light of\nthe sun at noon, goes beyond the light of a blinking candle at\nmidnight; and hence it is, that when the days of those visions\nare come, the knowledge that we now have, shall be swallowed up.\n\"When that which is perfect is come, then that which is in part\nshall be done away\" (1 Cor 13:10). And although he speaks here of\nperfections, \"when that which is perfect is come,\" &c., yet even\nthat perfection must not be thought to be such as is the perfection\nof God; for then should all that are saved be so many externals\nand so many infinites, as he is infinite. But the meaning is,\nwe shall then be with the eternal, shall immediately enjoy him\nwith all the perfection of knowledge, as far as is possible for\na creature, when he is wrought up to the utmost height that his\ncreated substance will bear to be capable of. But for all that,\nthis perfection will yet come short of the perfection of him that\nmade him, and consequently, short of knowing the utmost of his\nlove; since that in the root is his very essence and nature. I\nknow it says also, that we shall know even as we are known. But\nyet this must not be understood, as if we should know God as fully\nas he knows us. It would be folly and madness so to conclude; but\nthe meaning is, we are known for happiness; we are known of God,\nfor heaven and felicity; and when that which is perfect is come,\nthen shall we perfectly know, and enjoy that for which we are\nnow known of God. And this is that which the Apostle longed for,\nnamely, If by any means, he might apprehend that for which he was\nalso apprehended of Christ Jesus (Phil 3:12). That is, know, and\nsee that, unto the which he was appointed of God and apprehended\nof Christ Jesus. 'Tis said again, \"We shall be like him, for we\nshall see him as he is\" (1 John 3:2). This text has respect to\nthe Son, as to his humanity, and not as to his divinity. And not\nas to his divinity, simply, or distinctly considered; for as to\nthat it is as possible for a spirit to drink up the sea, as for\nthe most enlarged saint that is, or ever shall be in glory, so to\nsee God as to know him altogether, to the utmost, or throughout.\nBut the humanity of the Son of God, we shall see throughout, in\nall the beauty and glory that is upon him; and that was prepared\nfor him before the foundation of the world. And Christ will that\nwe see this glory, when he takes us up in glory to himself (John\n17:24); but the utmost boundlessness of the divine majesty, the\neternal deity of the Son of God, cannot be known to the utmost\nor altogether. I do not doubt, but that there will then in him,\nI mean in Christ, and in us, break forth these glorious rays\nand beams of the eternal majesty, as will make him in each of us\nadmirable one to another (2 Thess 1:10); and that then, that of\nGod shall be known of us, that now never entered into our hearts\nto think of. But the whole, is not, cannot, shall never be fully\nknown of any. And therefore the love of Christ, it being essential\nto himself, cannot be known because of the endlessness that is in\nit. I said before, that which has no end, has no middle, how then\nshall those that shall be in heaven eternally, ever pass over half\nthe breadth of eternity. True, I know that all enjoyments there\nwill be enjoyments eternal. Yea, that whatever we shall there\nembrace, or what embraces we shall be embraced with, shall be\neternal; but I put a difference betwixt that which is eternal, as\nto the nature, and that which is so as to the durableness thereof.\nThe nature of eternal things we shall enjoy, so soon as ever we\ncome to heaven, but the duration of eternal things, them we shall\nnever be able to pass through, for they are endless. So then, the\neternal love of Christ, as to the nature of it, will be perfectly\nknown of saints, when they shall dwell in heaven; but the endlessness\nthereof they shall never attain unto. And this will be their\nhappiness. For could it be, that we should in heaven ever reach\nthe end of our blessedness: (as we should, could we reach to the\nend of this love of Christ) why then, as the saying is, We should\nbe at the land's end, and feel the bottom of all our enjoyments.\nBesides, whatsoever has an end, has a time to decay, and to\ncease to be, as well as to have a time to shew forth its highest\nexcellencies. Wherefore, from all these considerations it is most\nmanifest, that the love of Christ is unsearchable, and that it\npasses knowledge.\n\n3. and 4. Now the other two things follow of course, to wit, That\nthis love is infinite and incomprehensible. Wherefore here is that\nthat still is above and beyond even those that are arrived to the\nutmost of their perfections. And this, if I may so say, will keep\nthem in an employ, even when they are in heaven; though not an\nemploy that is laboursome, tiresome, burdensome, yet an employ\nthat is dutiful, delightful and profitable; for although the work\nand worship of saints in heaven is not particularly revealed as\nyet, and so \"it doth not yet appear what we shall be,\" yet in the\ngeneral we may say, there will be that for them to do, that has\nnot yet by them been done, and by that work which they shall do\nthere, their delight will be delight unto them. The law was the\nshadow and not the very image of heavenly things (Heb 10:1). The\nimage is an image, and not the heavenly things themselves (the\nheavenly things they are saints) there shall be worship in the\nheavens (Heb 9:23). Nor will this at all derogate from their glory.\nThe angels now wait upon God and serve him (Psa 103:20); the Son\nof God, is now a minister, and waiteth upon his service in heaven\n(Heb 8:1,2); some saints have been employed about service for God\nafter they have been in heaven (Luke 9:29-32); and why we should\nbe idle spectators, when we come thither, I see not reason to\nbelieve. It may be said, \"They there rest from their labours.\"\nTrue, but not from their delights. All things then that once were\nburdensome, whether in suffering or service, shall be done away,\nand that which is delightful and pleasurable shall remain. But\nthen will be a time to receive, and not to work. True, if by work\nyou mean such as we now count work; but what if our work be there,\nto receive and bless. The fishes in the sea do drink, swim and\ndrink. But for a further discourse of this, let that alone till\nwe come thither. But to come down again into the world, for now\nwe are talking of things aloft:\n\nReason Second, This love of Christ must needs be beyond our\nknowledge, because we cannot possibly know the utmost of our sin.\nSin is that which sets out, and off, the knowledge of the love\nof Christ. There are four things that must be spoken to for the\nclearing of this. 1. The nature of sin. 2. The aggravations of sin.\n3. The utmost tendencies of sin. 4. And the perfect knowledge of\nall this.\n\n1. Before we can know this love of Christ, as afore, we must\nnecessarily know the nature of sin, that is, what sin is, what sin\nis in itself. But no man knows the nature of sin to the full; not\nwhat sin in itself is to the full. The Apostle saith, \"That sin,\n[that is in itself] is exceeding sinful\" (Rom 7:13). That is,\nexceeding it as to its filthiness, goes beyond our knowledge: But\nthis is seen by the commandment. Now the reason why none can, to\nthe full, know the horrible nature of sin, is because none, to the\nfull, can know the blessed nature of the blessed God. For sin is\nthe opposite to God. There is nothing that seeketh absolutely,\nand in its own nature to overcome, and to annihilate God, but sin,\nand sin doth so. Sin is worse than the devil; he therefore that\nis more afraid of the devil than of sin, knows not the badness\nof sin as he ought; nor but little of the love of Jesus Christ.\nHe that knows not what sin would have done to the world, had not\nChrist stepped betwixt those harms and it. How can he know so much\nas the extent of the love of Christ in common? And he that knows\nnot what sin would have done to him in particular, had not Christ\nthe Lord, stepped in and saved, cannot know the utmost of the love\nof Christ to him in particular. Sin therefore in the utmost evil\nof it, cannot be known of us: so consequently the love of Christ\nin the utmost goodness of it, cannot be known of us.\n\nBesides, there are many sins committed by us, dropping from us,\nand that pollute us, that we are not at all aware of; how then\nshould we know that love of Christ by which we are delivered from\nthem? Lord, \"who can understand his errors?\" said David (Psa\n19:12). Consequently, who can understand the love that saves him\nfrom them? moreover, he that knows the love of Christ to the full,\nmust also know to the full that wrath and anger of God, that like\nhell itself, burneth against sinners for the sake of sin: but this\nknows none. Lord, \"who knoweth the power of thine anger?\" said\nMoses (Psa 90:11). Therefore none knows this love of Christ to\nthe full. The nature of sin is to get into our good, to mix itself\nwith our good, to lie lurking many times under the formality and\nshew of good; and that so close, so cunningly, and invisibly,\nthat the party concerned, embraces it for virtue, and knows not\notherwise to do; and yet from this he is saved by the love of\nChrist; and therefore, as was hinted but now, if a man doth not\nknow the nature of his wound, how should he know the nature and\nexcellency of the balsam that hath cured him of his wound.\n\n2. There are the due aggravations that belong to sin, which men\nare unacquainted with; it was one of the great things that the\nprophets were concerned with from God towards the people, (as to\nshew them their sins, so) to shew them what aggravations did belong\nthereto (Jer 2, Jer 3, Eze 16).\n\nThere are sins against light, sins against knowledge, sins against\nlove, sins against learning, sins against threatenings, sins\nagainst promises, vows and resolutions, sins against experience,\nsins against examples of anger, and sins that have great, and\nhigh, and strange aggravations attending of them; the which we are\nignorant of, though not altogether, yet in too great a measure.\nNow if these things be so, how can the love that saveth us from\nthem be known or understood to the full?\n\nAlas! our ignorance of these things is manifest by our unwillingness\nto abide affliction, by our secret murmuring under the hand of\nGod; by our wondering why we are so chastised as we are, by our\nthinking long that the affliction is no sooner removed.\n\nOr, if our ignorance of the vileness of our actions is not manifest\nthis way, yet it is in our lightness under our guilt, our slight\nthoughts of our doings, our slovenly doing of duties, and asking\nof forgiveness after some evil or unbecoming actions. 'Tis to\nno boot to be particular, the whole course of our lives doth too\nfully make it manifest, that we are wonderful short in knowing\nboth the nature, and also the aggravations of our sins: and how\nthen should we know that love of Christ in its full dimensions,\nby which we are saved and delivered therefrom?\n\n3. Who knows the utmost tendencies of sin? I mean, what the least\nsin driveth at, and what it would unavoidably run the sinner into.\nThere is not a plague, a judgment, an affliction, an evil under\nheaven, that the least of our transgressions has not called for\nat the hands of the great God! nay, the least sin calleth for all\nthe distresses that are under heaven, to fall upon the soul and\nbody of the sinner at once. This is plain, for that the least sin\ndeserveth hell; which is worse than all the plagues that are on\nearth. But I say, who understandeth this? And I say again, if one\nsin, the least sin deserveth all these things, what thinkest thou\ndo all thy sins deserve? how many judgments! how many plagues!\nhow many lashes with God's iron whip dost thou deserve? besides\nthere is hell itself, the place itself, the fire itself, the nature\nof the torments, and the durableness of them, who can understand?\n\nBut this is not all, the tendencies of thy sins are to kill others.\nMen, good men little think how many of their neighbours one of their\nsins may kill. As, how many good men and good women do unawares,\nthrough their uncircumspectness, drive their own children down into\nthe deep? (Psa 106:6,7) We will easily count them very hardhearted\nsinners, that used to offer their children in sacrifice to devils;\nwhen 'tis easy to do worse ourselves: they did but kill the body,\nbut we body and soul in hell, if we have not a care.\n\nDo we know how our sins provoke God? how they grieve the Holy Ghost?\nhow they weaken our graces? how they spoil our prayers? how they\nweaken faith? how they tempt Christ to be ashamed of us? and how\nthey hold back good from us? And if we know not every one of all\nthese things to the full, how shall we know to the full the love\nof Christ which saveth us from them all?\n\n4. Again, But who has the perfect knowledge of all these things?\nI will grant that some good souls may have waded a great way in\nsome one, or more of them; but I know that there is not any that\nthoroughly know them all. And yet the love of Christ doth save\nus from all, notwithstanding all the vileness and soul-damning\nvirtue12 that is in them. Alas! how short are we of the knowledge\nof ourselves, and of what is in us. How many are there that do\nnot know that man consisteth of a body made of dust, and of an\nimmortal soul? Yea, and how many be there of those that confess\nit, that know not the constitution of either. I will add, how\nmany are there that profess themselves to be students of those\ntwo parts of man, that have oftentimes proved themselves to be\nbut fools as to both? and I will conclude that there is not a man\nunder heaven that knoweth it all together: For man is \"fearfully\nand wonderfully made\" (Psa 139:14): nor can the manner of the\nunion of these two parts be perfectly found out. How much more\nthen must we needs be at loss as to the fullness of the knowledge\nof the love of Christ? But,\n\nReason Third, He that altogether knoweth the love of Christ, must,\nprecedent to that, know not only all the wiles of the devil; but\nalso all the plottings, contrivings and designs and attempts of\nthat wicked one; yea, he must know, all the times that he hath been\nwith God, together with all the motions that he has made that he\nmight have leave to fall upon us, as upon Job and Peter, to try\nif he might swallow us up (Job 1 and 2, Luke 22:31). But who knows\nall this? no man, no angel. For, if the heart of man be so deep,\nthat none, by all his actions, save God, can tell the utmost\nsecrets that are therein; how should the heart of angels, which\nin all likelihood are deeper, be found out by any mortal man.\nAnd yet this must be found out before we can find out the utmost\nof the love of Christ to us. I conclude therefore from all these\nthings, that the love of Christ passeth knowledge: or that by no\nmeans, the bottom, the utmost bounds thereof can be understood.\n\nReason Fourth, He that will presume to say, this love of Christ can\nbe to the utmost known by us, must presume to say that he knoweth\nthe utmost of the merits of his blood, the utmost exercise of his\npatience, the utmost of his intercession, the utmost of the glory\nthat he has prepared and taken possession of for us. But I presume\nthat there is none that can know all this, therefore I may without\nany fear assert, there is none that knows, that is, that knows to\nthe full, the other.\n\nWe come now more particularly to speak of the knowledge of the\nlove of Christ; we have spoken of the love of Christ; and of the\nexceeding greatness of it: and now we come,\n\nTHIRD, To speak of the knowledge of it; that is to say, we will\nshew\n\nWHAT KNOWLEDGE OF CHRIST'S LOVE IS ATTAINABLE IN THIS WORLD,\n\nunder these three heads. As to this, First, It may be known as to\nthe nature of it. Second, It may be known in many of the degrees\nof it. Third, But the greatest knowledge that we can have of it\nhere, is to know that it passes knowledge.\n\nFirst, We may know it in the nature of it. That is, that it is\nlove free, divine, heavenly, everlasting, incorruptible. And this\nno love is but the love of Christ; all other love is either love\ncorruptible, transient, mixed, or earthly. It is divine, for 'tis\nthe love of the holy nature of God. It is heavenly, for that it\nis from above: it is everlasting, for that it has no end: it is\nimmortal, for that there is not the appearance of corruptibleness\nin it, or likelihood of decay.\n\nThis is general knowledge, and this is common among the saints,\nat leastwise in the notion of it. Though I confess, it is hard in\ntime of temptation, practically to hold fast the soul to all these\nthings. But, as I have said already, this love of Christ must be\nsuch, because love in the root of it, is essential to his nature,\nas also I have proved now, as is the root, such are the branches;\nand as is the spring, such are the streams, unless the channels\nin which those streams do run, should be corrupted, and so defile\nit; but I know no channels through which this love of Christ is\nconveyed unto us, but those made in his side, his hands, and his\nfeet, &c. Or those gracious promises that dropped like honey from\nhis holy lips, in the day of his love, in which he spake them:\nand seeing his love is conveyed to us, as through those channels,\nand so by the conduit of the holy and blessed spirit of God, to\nour hearts, it cannot be that it should hitherto be corrupted. I\nknow the cisterns, to wit, our hearts, into which it is conveyed,\nare unclean, and may take away much, through the damp that they\nmay put upon it, of the native savour and sweetness thereof. I\nknow also, that there are those that tread down, and muddy those\nstreams with their feet (Eze 34:18,19); but yet neither the love\nnor the channels in which it runs, should bear the blame of this.\nAnd I hope those that are saints indeed, will not only be preserved\nto eternal life, but nourished with this that is incorruptible\nunto the day of Christ. I told you before, that in the hour of\ntemptation, it will be hard for the soul to hold fast to these\nthings; that is, to the true definition of this love; for then,\nor at such seasons, it will not be admitted that the love of\nChrist is either transient, or mixed; but we count that we cannot\nbe loved long, unless something better than yet we see in us, be\nfound there, as an inducement to Christ to love, and to continue\nto love our poor souls (Isa 64:6). But these the Christian at length\ngets over; for he sees, by experience, he hath no such inducement\n(Deu 9:5); also, that Christ loves freely, and not for, or because\nof such poor, silly, imaginary enticements (Eze 16:60-62). Thus\ntherefore the love of Christ may be known, that is, in the nature\nof it: it may, I say, but not easily (Eze 36:25-33). For this\nknowledge is neither easily got, though got, nor easily retained,\nthough retained. There is nothing that Satan setteth himself more\nagainst, than the breaking forth of the love of Christ in its\nown proper native lustre. For he knows it destroys his kingdom,\nwhich standeth in profaneness, in errors and delusions, the only\ndestruction of which is the knowledge of this love of Christ (2 Cor\n5:14). What mean those swarms of opinions that are in the world?\nwhat is the reason that some are carried about as clouds, with a\ntempest? what mean men's waverings, men's changing, and interchanging\ntruth for error, and one error for another? why, this is the thing,\nthe devil is in it. This work is his, and he makes this ado, to\nmake a dust; and a dust to darken the light of the gospel withal.\nAnd if he once attaineth to that, then farewell the true knowledge\nof the love of Christ.\n\nAlso he will assault the spirits of Christians with divers and sundry\ncogitations, such as shall have in them a tendency to darken the\njudgment, delude the fancy, to abuse the conscience. He has an art\nto metamorphose all things. He can make God seem to be to us, a\nmost fierce and terrible destroyer; and Christ a terrible exactor\nof obedience, and most amazingly pinching of his love. He can\nmake supposed sins unpardonable; and unpardonable ones, appear as\nvirtues. He can make the law to be received for gospel, and cause\nthat the gospel shall be thrown away as a fable. He can persuade,\nthat faith is fancy, and that fancy is the best faith in the world.\nBesides, he can tickle the heart with false hope of a better life\nhereafter, even as if the love of Christ were there. But, as I\nsaid before, from all these things the true love of Christ in the\nright knowledge of it, delivereth those that have it shed abroad\nin the heart by the Holy Ghost that he hath given (Rom 5). Wherefore\nit is for this purpose that Christ biddeth us to continue in his\nlove (John 15:9); because the right knowledge, and faith of that\nto the soul, disperseth and driveth away all such fogs, and mists\nof darkness; and makes the soul to sit fast in the promise of\neternal life by him; yea, and to grow up into him who is the head,\n\"in all things.\"\n\nBefore I leave this head, I will present my reader with these\nthings, as helps to the knowledge of the love of Christ. I mean\nthe knowledge of the nature of it, and as HELPS to retain it.\n\nHelp First, Know thy self, what a vile, horrible, abominable sinner\nthou art: For thou canst not know the love of Christ, before thou\nknowest the badness of thy nature. \"O wretched man that I am\" (Rom\n7:24), must be, before a man can perceive the nature of the love\nof Christ. He that sees himself but little, will hardly know much\nof the love of Christ: he that sees of himself nothing at all,\nwill hardly ever see anything of the love of Christ. But he that\nsees most of what an abominable wretch he is, he is like to see\nmost of what is the love of Christ. All errors in doctrine take\ntheir rise from the want of this (I mean errors in doctrine as\nto justification). All the idolizing of men's virtues, and human\ninventions, riseth also from the want of this. So then if a man\nwould be kept sure and stedfast, let him labour before all things\nto know his own wretchedness. People naturally think that the\nknowledge of their sins is the way to destroy them; when in very\ndeed, it is the first step to salvation. Now if thou wouldest\nknow the badness of thy self, begin in the first place to study\nthe law, then thy heart, and so thy life. The law thou must look\ninto, for that's the glass; thy heart thou must look upon, for\nthat's the face; thy life thou must look upon, for that's the\nbody of a man, as to religion (James 1:25). And without the wary\nconsideration of these three, 'tis not to be thought that a man\ncan come at the knowledge of himself, and consequently to the\nknowledge of the love of Christ (James 1:26,27).\n\nHelp Second, Labour to see the emptiness, shortness, and the\npollution that cleaveth to a man's own righteousness. This also\nmust in some measure be known, before a man can know the nature\nof the love of Christ. They that see nothing of the loathsomeness\nof man's best things, will think, that the love of Christ is of\nthat nature as to be procured, or won, obtained or purchased by\nman's good deeds. And although so much gospel light is broke forth\nas to stop men's mouths from saying this, yet 'tis nothing else\nbut sound conviction of the vileness of man's righteousness, that\nwill enable men to see that the love of Christ is of that nature,\nas to save a man without it; as to see that it is of that nature\nas to justify him without it: I say, without it, or not at all. There\nis shortness, there is hypocrisy, there is a desire of vain glory,\nthere is pride, there is presumption in man's own righteousness:\nnor can it be without these wickednesses, when men know not the\nnature of the love of Christ. Now these defile it, and make it\nabominable. Yea, if there were no imperfection in it, but that\nwhich I first did mention, to wit, shortness; how could it cover\nthe nakedness of him that hath it, or obtain for the man, in whole\nor in part, that Christ should love, and have respect unto him.\n\nOccasions many thou hast given thee to see the emptiness of man's\nown righteousness, but all will not do unless thou hast help from\nheaven: wherefore thy wisdom will be, if thou canst tell where\nto find it, to lie in the way of God, that when he comes to visit\nthe men that wait upon him in the means of his own appointing,\nthou mayest be there; if perhaps he may cast an eye of pity upon\nthy desolate soul, and make thee see the things above mentioned.\nThat thou mayest know the nature of the love of Christ.\n\nHelp Third, If thou wouldest know the nature of this love, be much\nin acquainting of thy soul with the nature of the law, and the\nnature of the gospel (Gal 3:21). The which though they are not\ndiametrically opposite one to another, yet do propound things so\ndifferently to man, that if he knows not where, when, and how to\ntake them, 'tis impossible but that he should confound them, and\nin confounding of them, lose his own soul (Rom 9:31,32). The law\nis a servant, both first and last, to the gospel (Rom 10:3,4): when\ntherefore it is made a Lord, it destroyeth: and then to be sure\nit is made a Lord and Saviour of, when its dictates and commands\nare depended upon for life.\n\nThy wisdom therefore will be to study these things distinctly, and\nthoroughly; for so far as thou art ignorant of the true knowledge\nof the nature of these, so far thou art ignorant of the true\nknowledge of the nature of the love of Christ. Read Paul to the\nGalatians, that epistle was indicted by the Holy Ghost, on purpose\nto direct the soul, in, and about this very thing.\n\nHelp Fourth, The right knowledge of the nature of the love of Christ,\nis obtained, and retained, by keeping of these two doctrines at an\neverlasting distance as to the conscience; to wit, not suffering\nthe law to rule but over my outward man, not suffering the gospel\nto be removed one hair's breadth from my conscience. When Christ\ndwells in my heart by faith (Eph 3:17), and the moral law dwells\nin my members (Col 3:5), the one to keep up peace with God, the\nother to keep my conversation in a good decorum: then am I right,\nand not till then.\n\nBut this will not be done without much experience, diligence, and\ndelight in Christ. For there is nothing that Satan more desireth,\nthan that the law may abide in the conscience of an awakened\nChristian, and there take up the place of Christ, and faith; for\nhe knows if this may be obtained, the vail is presently drawn over\nthe face of the soul, and the heart darkened as to the knowledge\nof Christ; and being darkened, the man is driven into despair of\nmercy, or is put upon it to work for life (2 Cor 3:13-15). There\nis therefore, as I say, much diligence required of him that will\nkeep these two in their places assigned them of God. I say much\ndiligent study of the word, diligent prayer; with diligence to\nwalk with God in the world. But we will pass this, and come to\nthe second head.\n\nSecondly, As the love of Christ may be known in the nature of it,\nso it may be known in many degrees of it. That which is knowable,\nadmits of degrees of knowledge: the love of Christ is knowable.\nAgain, that which is not possible to be known to the utmost, is\nto be known, we know not how much; and therefore they that seek\nto know it, should never be contented or satisfied to what degree\nof the knowledge of it soever they attain; but still should be\nreaching forward, because there is more to be known of it before\nthem. \"Brethren,\" said Paul, \"I count not myself to have apprehended,\n(that is to the utmost) but this one thing I do, forgetting those\nthings which are behind, and reaching forth unto those things\nwhich are before, I press towards the mark for the prize of the\nhigh calling of God in Christ Jesus\" (Phil 3:13,14). I might here\ndiscourse of many things, since I am upon this head of reaching\nafter the knowledge of the love of Christ in many of the degrees\nof it. But I shall content myself with few.\n\n1. He that would know the love of Christ in several degrees of\nit, must begin at his person, for in him dwells all the treasures\nof wisdom and knowledge. Nay, more; In him \"are hid all the\ntreasures of wisdom and knowledge\" (Col 2:3). In him, that is, in\nhis person: For, for the godhead of Christ, and our nature to be\nunited in one person, is the highest mystery, and the first\nappearance of the love of Christ by himself, to the world (1 Tim\n3:16). Here I say, lie hid the treasures of wisdom, and here, to\nthe world, springs forth the riches of his love (John 1:14). That\nthe eternal word, for the salvation of sinners, should come down\nfrom heaven and be made flesh, is an act of such condescension, a\ndiscovery of such love, that can never to the full be found out.\nOnly here we may see, love in him was deep, was broad, was long,\nand high: let us therefore first begin here to learn to know the\nlove of Christ, in the high degrees thereof.\n\n(1.) Here, in the first place, we perceive love, in that the human\nnature, the nature of man, not of angels, is taken into union with\nGod. Who so could consider this, as it is possible for it to be\nconsidered, would stand amazed till he died with wonder. By this\nvery act of the heavenly wisdom, we have an inconceivable pledge\nof the love of Christ to man: for in that he hath taken into\nunion with himself our nature, what doth it signify, but that he\nintendeth to take into union with himself our person. For, for this\nvery purpose did he assume our nature. Wherefore we read that in\nthe flesh he took upon him, in that flesh, he died for us, the\njust for the unjust, that he might bring us to God (1 Peter 3:18).\n\n(2.) As he was made flesh, so as was said afore, he became a public\nor common person for us: and hereby is perceived another degree\nof his love; undertaking to do for his, what was not possible they\nshould do for themselves, perfecting of righteousness to the very\nend of the law, and doing for us, to the reconciling of us unto\nhis Father, and himself (Rom 10:3,4, 3:24).\n\n(3.) Herein also we may attain to another degree of knowledge of\nhis love, by understanding that he has conquered, and so disabled\nour foes, that they cannot now accomplish their designed enmity\nupon us (Rom 5, Eph 5:26,27): but that when Satan, death, the grave\nand sin have done to his people, whatever can by them be done, we\nshall be still more than conquerors, (though on our side be many\ndisadvantages), through him that has loved us, over them (Rom\n8:37).\n\n(4.) By this also we may yet see more of his love, in that as a\nforerunner, he is gone into heaven to take possession thereof for\nus (Heb 6:20): there to make ready, and to prepare for us our\nsummer-houses, our mansion, dwelling-places. As if we were the\nlords, and he the servant! (John 14:2,3) Oh this love!\n\n(5.) Also we may see another degree of his love, in this, that\nnow in his absence, he has sent the third person in the Trinity to\nsupply his place as another comforter of us (John 16:7, 15:26),\nthat we may not think he has forgot us, not be left destitute of\na revealer of truth unto us (John 14:16). Yea, he has sent him to\nfortify our spirits, and to strengthen us under all adversity; and\nagainst our enemies of what account, or degree soever (Luke 21:15).\n\n(6.) In this also we may see yet more of the love of Christ, in\nthat though he is in heaven and we on earth: Nothing can happen\nto his people to hurt them, but he feels it, is touched with it,\nand counteth it as done unto himself: Yea, sympathizes with them,\nand is afflicted, and grieved in their griefs, and their afflictions.\n\n(7.) Another thing by which also yet more of the love of Christ\nis made manifest, and so may by us be known, is this: He is now,\nand has been ever since his ascension into glory, laying out himself\nas high-priest for us (Heb 7:24-26), that by the improving13 of\nhis merits before the throne of grace, in way of intercession, he\nmight preserve us from the ruins that our daily infirmities would\nbring upon us (Heb 8:12): yea, and make our persons and performances\nacceptable in his Father's sight (Rom 5:10, 1 Peter 2:5).\n\n(8.) We also see yet more of his love by this, that he will have\nus where himself is, that we may behold and be partakers of his\nglory (John 17:24). And in this degree of his love, there are many\nloves.\n\nThen he will come for us, as a bridegroom for his bride (Matt\n25:6-10). Then shall a public marriage be solemnized, and eternized\nbetwixt him and his church (Rev 19:6,7). Then she shall be wrapped\nup in his mantles and robes of glory (Col 3:4). Then they shall be\nseparated, and separated from other sinners, and all things that\noffend shall be taken away from among them (Matt 25:31, 13:41).\nThen shall they be exalted to thrones, and power of judgment;\nand shall also sit in judgment on sinful men and fallen angels,\nacquiescing, by virtue of authority, with their king and head,\nupon them (1 Cor 6:2,3). Then or from thenceforth for ever, there\nshall be no more death, sorrow, hidings of his face, or eclipsing\nof their glory for ever (Luke 20:36). And thus you may see what\nrounds this our Jacob's ladder hath, and how by them we may climb,\nand climb, even until we are climbed up to heaven: but now we are\nset again; for all the glories, all the benefits, all the blessings,\nand all the good things that are laid up in heaven for these; Who\ncan understand?\n\n2. A second thing whereby the love of Christ is some degrees of\nit may be known, is this: That he should pass by angels and take\nhold of us. Who so considereth the nature of spirits, as they are\nGod's workmanship, must needs confess, that as such, they have a\npre-eminency above that which is made of dust: This then was the\ndisparity 'twixt us and them; they being, by birth, far more noble\nthan we. But now, when both are fallen, and by our fall, both in\na state of condemnation, that Jesus Christ should choose to take\nup us, the most inconsiderable, and pass by them, to their eternal\nperdition and destruction: O love! love in a high degree to man:\nFor verily he took not hold of angels, but of the seed of Abraham\nhe took hold (Heb 2:16). Yet this is not all: In all probability\nthis Lord Jesus has ten times as much to do now he has undertaken\nto be our Saviour, as he would have had, had he stepped over us\nand taken hold on them.\n\n(1.) He needed not to have stooped so low as to take flesh upon\nhim; theirs being a more noble nature.\n\n(2.) Nor would he in all likelihood, have met with those contempts,\nthose scorns, those reproaches and undervaluings from them, as he\nhas all-along received in this his undertaking, and met with from\nsinful flesh. For they were more noble than we, and would sooner\nhave perceived the design of grace, and so one would think more\nreadily have fallen in therewith, than [creatures in] such darkness\nas we were, and still by sin are.\n\n(3.) They would not have had those disadvantages as we, for that\nthey would not have had a tempter, a destroyer, so strong and\nmighty as ours is. Alas! had God left us, and taken them, though\nwe should have been ever so full of envy against their salvation;\nyet being but flesh, what could we have done to them to have laid\nobstacles in the way of their faith and hope, as they can and do\nin ours?\n\n(4.) They, it may fairly be presumed, had they been taken, and we\nleft, and made partakers in our sted, while we had been shut out,\nas they are, would not have put Christ so to it, now in heaven\n(pray bear with the expression, because I want a better) as we by\nour imperfections have done and do. Sin, methinks, would not have\nso hanged in their natures as it doth in ours: their reason, and\nsense, and apprehensions being more quick, and so more apt to have\nbeen taken with this love of Christ, and by it more easily have\nbeen sanctified.\n\n(5.) The law which they have broken, being not so intricate, as\nthat against which we have offended, theirs being a commandment\nwith faithfulness to abide in the place in which their Creator had\nset them; methinks, considering also the aptness of their natures\nas angels, would not have made their complete obedience so difficult.\n\n(6.) Nor can I imagine, but had they been taken, they, as creatures\nexcelling in strength, would have been more capable of rendering\nthese praises and blessings to God for eternal mercies, than such\npoor sorry creatures as we are, could. But! \"behold what manner\nof love the Father hath bestowed upon us, that we should be called\nthe children of God\" (1 John 3:1). That we, not they, that we\nnotwithstanding all that they have, or could have done to hinder\nit, should be called the children of God.\n\nThis therefore is an high degree of the love of Jesus Christ to\nus, that when we and they were fallen, he should stoop and take up\nus, the more ignoble, and leave so mighty a creature in his sins\nto perish.\n\n3. A third thing whereby the love of Christ in some of the degrees\nof it may be known, will be to consider more particularly the\nway, and unwearied work that he hath with man to bring him to that\nkingdom, that by his blood he hath obtained for him.\n\n(1.) Man, when the Lord Jesus takes him in hand to make him partaker\nof the benefit, is found an enemy to his redeemer; nor doth all\nthe intelligence that he has had of the grace and love of Christ\nto such, mollify him at all, to wit, before the day of God's power\ncomes (Rom 4:5, 5:7-10). And this is a strange thing. Had man,\nthough he could not have come to Christ, been willing that Christ\nshould have come to him, it had been something; it would have shewn\nthat he had taken his grace to heart, and considered of it: yea,\nand that he was willing to be a sharer in it. But verily here is\nno such thing; man, though he has free will, yet is willing by no\nmeans to be saved God's way, to wit, by Jesus Christ, before (as\nwas said before) the day of God's power comes upon him. When the\ngood shepherd went to look for his sheep that was lost in the\nwilderness, and had found it: did it go one step homewards upon\nits own legs? did not the shepherd take her and lay her upon his\nshoulder, and bring her home rejoicing (Luke 15). This then is\nnot love only, but love to a degree.\n\n(2.) When man is taken, and laid under the day of God's power:\nWhen Christ is opening his ear to discipline, and speaking to him\nthat his heart may receive instruction; many times that poor man\nis, as if the devil had found him, and not God. How frenzily he\nimagines? how crossly he thinks? How ungainly he carries it under\nconvictions, counsels, and his present apprehension of things?\nI know some are more powerfully dealt withal, and more strongly\nbound at first by the world; but others more in an ordinary manner,\nthat the flesh, and reason may be seen, to the glory of Christ.\nYea, and where the will is made more quickly to comply with its\nsalvation, 'tis no thanks to the sinner at all (Job 4:18). 'Tis\nthe day of the power of the Lord that has made the work so soon\nto appear. Therefore count this an act of love, in the height of\nlove; Love in a great degree (John 15:16).\n\n(3.) When Christ Jesus has made this mad man to come to himself,\nand persuaded him to be willing to accept of his salvation: yet\nhe may not be trusted, nor left alone, for then the corruptions\nthat still lie scattering up and down in his flesh will tempt him\nto it, and he will be gone; yea, so desperately wicked is the flesh\nof saints, that should they be left to themselves but a little\nwhile, none knows what horrible transgressions would break out.\nProof of this we have to amazement, plentifully scattered here\nand there in the word. Hence we have the patience of God, and\nhis gentleness so admired (2 Chron 32:21): for through that it is\nthat they are preserved. He that keepeth Israel neither slumbers\nnor sleeps (Psa 121:4), but watches for them, and over them every\nmoment, for he knows else they will be hurt (Isa 27:3).\n\n(4.) Yea, notwithstanding this, how often are saints found playing\ntruant, and lurking like thieves in one hole or other. Now, in\nthe guilt of backsliding by the power of this, and then in filth\nby the power of that corruption (Jer 2:26). Yea, and when found in\nsuch decayings, and under such revoltings from God, how commonly\ndo they hide their sin with Adam, and David, even until their\nSaviour fireth out of their mouths a confession of the truth of\ntheir naughtiness. \"When I keep silence,\" said David, (and yet he\nchose to keep silence after he had committed his wickedness) \"my\nbones waxed old through my roaring all the day long. For day and\nnight thy hand was heavy upon me, my moisture is turned into the\ndrought of summer\" (Psa 32:3,4). but why didst thou not confess\nwhat thou hadst done then? So I did, saith he, at last, and thou\nforgavest the iniquity of my sin (verse 5).\n\n(5.) When the sins of saints are so visible and apparent to others,\nthat God for the vindication of his name and honour must punish\nthem in the sight of others; yea, must do it, as he is just: Yet\nthen for Christ's sake, he waveth such judgments, and refuseth to\ninflict such punishments as naturally tend to their destruction,\nand chooseth to chastise them with such rods and scourges, as may\ndo them good in the end; and that they may not be condemned with\nthe world (1 Cor 11:31,32). Wherefore the Lord loves them, and\nthey are blessed, whom he chasteneth and teacheth out of his law\n(Heb 12:5-8, Psa 94:12). And these things are love to a degree.\n\n(6.) That Christ should supply out of his fullness the beginnings\nof grace in our souls, and carry on that work of so great concern,\nand that which at times we have so little esteem of, is none of\nthe least of the aggravations of the love of Christ to his people.\nAnd this work is as common as any of the works of Christ, and\nas necessary to our salvation, as is his righteousness, and the\nimputation thereof to our justification: For else how could we\nhold out to the end (Matt 24:13); and yet none else can be saved.\n\n(7.) And that the love of Christ should be such to us that he\nwill thus act, thus do to, and for us, with gladness; (as afore\nis manifest by the parable of the lost sheep) is another degree\nof his love towards us: And such an one too, as is none of the\nlowest rate. I have seen hot love, soon cold; and love that has\ncontinued to act, yet act towards the end, as the man that by\nrunning, and has run himself off his legs, pants, and can hardly\nrun any longer: but I never saw love like the love of Christ, who\nas a giant, and bridegroom coming out of his chamber, and as a\nstrong man, rejoiceth to run his race (Psa 19:5). Loving higher\nand higher, stronger and stronger, I mean as to the lettings out\nof love, for he reserveth the best wine even till the last (John\n2:10).\n\n(8.) I will conclude with this, that his love may be known in many\ndegrees of it, by that sort of sinners whose salvation he most\nrejoiceth in, and that is, in the salvation of the sinners that are\nof the biggest size: Great sinners, Jerusalem sinners, Samaritan\nsinners, publican sinners. I might urge moreover, how he hath\nproportioned invitations, promises and examples of his love, for\nthe encouragement and support of those whose souls would trust in\nhim: By which also great degrees of his love may be understood.\nBut we will come now to the third thing that was propounded.\n\nThirdly, But the greatest attainment that as to the understanding\nof the love of Christ, we can arrive to here, is to know that\nit passes knowledge: And to know the love of Christ that passeth\nknowledge. This truth discovereth itself,\n\n1. By the text itself, for the Apostle here, in this prayer of his\nfor the Ephesians, doth not only desire that they may know, but\ndescribeth that thing which he prays they may know, by this term,\nIt passeth knowledge. And to know the love of Christ which passeth\nknowledge. As our reason and carnal imagination will be rudely,\nand unduly tampering with any thing of Christ, so more especially\nwith the love and kindness of Christ: Judging and concluding that\njust such it is, and none other, as may be apprehended by them:\nYea, and will have a belief that just so, and no otherwise are\nthe dimensions of this love; nor can it save beyond our carnal\nconceptions of it. Saying to the soul as Pharaoh once did to Israel\nin another case: \"Let the Lord be with you as I shall\" (judge it\nmeet he should) \"let you go.\" We think Christ loves us no more\nthan we do think he can, and so conclude that his love is such as\nmay by us be comprehended, or known to the utmost bounds thereof.\nBut these are false conceptions, and this love of Christ that\nwe think is such, is indeed none of the love of Christ, but a\nfalse image thereof, set before our eyes. I speak not now of weak\nknowledge, but of foolish and bold conclusions. A man through\nunbelief may think that Christ has no love for him, and yet Christ\nmay love him with a love that passeth knowledge. But when men in\nthe common course of their profession, will be always terminating\nhere, that they know how, and how far Christ can love, and\nwill thence be bold to conclude of their own safety, and of the\nloss and ruin of all that are not in the same notions, opinions,\nformalities, or judgments as they: this is the worst and greatest\nof all. The text therefore, to rectify those false and erroneous\nconclusions, says, It is a love that passeth knowledge.\n\nAnd it will be worth our observation to take notice that men,\nerroneous men, do not put these limits so commonly to the Father\nand his love, as [to] the Son and his. Hence you have some that\nboast that God can save some who have not the knowledge of the\nperson of the mediator Jesus Christ the righteous; as the heathens\nthat have, and still do make a great improvement of the law and\nlight of nature: crying out with disdain against the narrowness,\nrigidness, censoriousness, and pride of those that think the\ncontrary. Being not ashamed all the while to eclipse, to degrade,\nto lessen and undervalue the love of Jesus Christ; making of him\nand his undertakings, to offer himself a sacrifice to appease the\njustice of God for our sins, but a thing indifferent, and in its\nown nature but as other smaller matters.\n\nBut all this while the devil knows full well at what game he plays,\nfor he knows that without Christ, without faith in his blood, there\nis no remission of sins. Wherefore, saith he, let these men talk\nwhat they will of the greatness of the love of God as creator, so\nthey sleight and undervalue the love of Christ as mediator. And\nyet it is worth our consideration, that the greatness of the love\nof God is most expressed in his giving of Christ to be a Saviour,\nand in bestowing his benefits upon us that we may be happy through\nhim.\n\nBut to return, The love of Christ that is so indeed, is love that\npasseth knowledge: and the best and highest of our knowledge of\nit is, that we know it to be such.\n\n2. Because I find that at this point, the great men of God, of old,\nwere wont to stop, be set, and beyond which they could not pass.\n'Twas this that made Moses wonder (Deu 4:31-34). 'Twas this that\nmade David cry out, How great and wonderful are the works of God?\n\"thy thoughts to usward: they cannot be reckoned up in order unto\nthee: If I would declare and speak of them, they are more than\ncan be numbered\" (Psa 40:5). And again, \"How precious also are thy\nthoughts unto me, O God! how great is the sum of them! If I should\ncount them, they are more in number than the sand\" (Psa 139:17,18).\nAnd a little before, \"such knowledge is too wonderful for me\"\n(verse 6). Isaiah saith, there hath not entered into the heart of\nman what God has prepared for them that wait for him (Isa 64:4).\nEzekiel says, this is the river that cannot be passed over (47:5):\nAnd Micah to the sea, (7:19) and Zechariah to a fountain, hath\ncompared this unsearchable love (13:1). Wherefore the Apostle's\nposition, That the love of Christ is that which passeth knowledge,\nis a truth not to be doubted of: Consequently, to know this, and\nthat it is such, is the farthest that we can go. This is to justify\nGod, who has said it, and to magnify the Son, who has loved us\nwith such a love: And the contrary is to dishonour him, to lessen\nhim, and to make him a deficient Saviour. For suppose this should\nbe true, that thou couldest to the utmost comprehend this love;\nyet unless, by thy knowledge thou canst comprehend beyond all\nevil of sin, or beyond what any man sins, who shall be saved, can\nspread themselves or infect: Thou must leave some pardonable man\nin an unpardonable condition. For that thou canst comprehend this\nlove, and yet canst not comprehend that sin. This makes Christ a\ndeficient Saviour. Besides, if thou comprehendest truly; the word\nthat says, it passeth knowledge, hast lost its sanctity, its truth.\n\nIt must therefore be, that this love passeth knowledge; and that\nthe highest pitch that a man by knowledge can attain unto, as to\nthis, is to know that it passeth knowledge. My reason is, for that\nall degrees of love, be they never so high, or many, and high, yet,\nif we can comprehend them, rest in the bowels of our knowledge,\nfor that only which is beyond us, is that which passeth knowledge.\nThat which we can reach, cannot be the highest: And if a man\nthinks there is nothing beyond what he can reach, he has no more\nknowledge as to that: but if he knows that together with what he\nhath already reached, there is that which he cannot reach, before\n[him]; then he has a knowledge for that also, even a knowledge, that\nit passeth knowledge. 'Tis true a man that thus knoweth may have\ndivers conjectures about that thing that is beyond his knowledge. Yea,\nin reason it will be so, because he knows that there is something\nyet before him: But since the thing itself is truly beyond his\nknowledge, none of his conjectures about that thing may be counted\nknowledge. Or suppose a man that thus conjectureth, should hit\nright as to what he now conjectures; his right hitting about that\nthing may not be called knowledge: It is as yet to him but as an\nuncertain guess, and is still beyond this knowledge.\n\nQuest. But, may some say, what good will it do a man to know that\nthe love of Christ passeth knowledge? one would think that it should\ndo one more good to believe that the knowledge of the whole love\nof Christ might be attainable.\n\nAnswer. That there is an advantage in knowing that the love of\nChrist passeth knowledge; must not be questioned, for that the\nApostle saith it doth (2 Tim 3:16). For to know what the holy word\naffirms, is profitable: nor would he pray that we might know that\nwhich passeth knowledge, were there not by our knowing of it, some\nhelp to be administered. But to shew you some of the advantages\nthat will come to us by knowing that the love of Christ passeth\nknowledge.\n\n(1.) By knowing of this a child of God has in reserve for himself,\nat a day, when all that he otherwise knows, may be taken from him\nthrough the power of temptation. Sometimes a good man may be so\nput to it, that all that he knows comprehensively may be taken from\nhim: to wit, the knowledge of the truth of his faith, or that he\nhas the grace of God in him, or the like, that I say may be taken\nfrom him. Now if at this time, he knows the love of Christ that\npasseth knowledge, he knows a way in all probability to be recovered\nagain. For if Christ Jesus loves with a love that passeth knowledge:\nthen, saith the soul, that is thus in the dark, he may love me\nyet, for ought I know, for I know that he loves with a love that\npasseth knowledge; and therefore I will not utterly despond. Yea,\nif Satan should attempt to question whether ever Christ Jesus will\nlook upon me or no: the answer is, if I know the love that passes\nknowledge: But he may look upon me, (O, Satan) yea, and love,\nand save me too, for ought I poor sinner know; for he loves with\na love that passeth knowledge. If I be fallen into sin that lies\nhard upon me, and my conscience fears, that for this there is no\nforgiveness. The help for a stay from utter despair is at hand:\nbut there may, say I, for Christ loves, with a love that passeth\nknowledge. If Satan would dissuade me from praying to God,\nby suggesting as if Christ would not regard the stammering, and\nchattering prayer of mine. The answer is ready, but he may regard\nfor ought I know; for he loves with a love that passeth knowledge.\nIf the tempter doth suggest that thy trials, and troubles, and\nafflictions, are so many, that it is to be thought thou shall\nnever get beyond them. The answer is near, but for ought we know,\nChrist may carry me through them all, for he loves with a love\nthat passeth knowledge. Thus I say, is relief at hand, and a help\nin reserve for the tempted, let their temptations be what they will.\nThis therefore is the weapon that will baffle the devil when all\nother weapons fail; for ought I know, Christ may save me, for he\nloves with a love that passeth knowledge. Yea, suppose he should\ndrive me to the worst of fears, and that is to doubt that I\nneither have nor shall have for ever the grace of God in my soul.\nThe answer is at hand, but I have or may have it, for Christ\nloves with a love that passeth knowledge. Thus therefore you may\nsee that in this prayer of Paul, there is a great deal of good.\nHe prays, when he prays that we might know the love of Christ that\npasseth knowledge: that we may have a help at hand, and relief\nagainst all the horrible temptations of the devil. For this is a\nhelp at hand, a help that is ready to fall in with us, if there\nbe yet remaining with us, but the least grain of right reasoning\naccording to the nature of things. For if it be objected against\na man that he is poor, because he has but a groat in his pocket;\nyet if he has an unknown deal of money in his trunks, how easy\nis it for him to recover himself from that slander, by returning\nthe knowledge of what he has, upon the objector. This is the case,\nand thus it is, and will be with them that know the love of Christ\nthat passeth knowledge. Wherefore,\n\n(2.) By this knowledge, room is made for a Christian, and liberty\nis ministered unto him, to turn himself every way in all spiritual\nthings. This is the Christian's rehoboth, that well for which the\nPhilistines have no heart to strive, and that which will cause\nthat we be fruitful in the land (Gen 26:22).\n\nIf Christians know not with this knowledge, they walk in the world\nas if they were pinioned; or as if fetters were hanged on their\nheels. But this enlarged their steps under them (2 Sam 22:37):\nby the knowledge of this love they may walk at liberty, and their\nsteps shall not be straitened. This is that which Solomon intends\nwhen he saith, \"Get wisdom, and get understanding\" (Prov 4:5).\nThen \"when thou goest, thy steps shall not be straitened, and when\nthou runnest, thou shalt not stumble\" (Prov 4:12). A man that has\nonly from hand to mouth, is oft put to it to know how to use his\npenny, and comes off also, many times, but with an hungry belly;\nbut he that has, not only that, but always over and to spare, he\nis more at liberty, and can live in fullness, and far more like a\ngentleman. There is a man has a cistern, and that is full of water:\nthere is another also, that has his cistern full, and withal, his\nspring in his yard; but a great drought is upon the land in which\nthey dwell: I would now know, which of these two have the most\nadvantage to live in their own minds at liberty, without fear of\nwanting water? Why this is the case in hand. There is a Christian\nthat knows Christ in all those degrees of his love that are\nknowable, but he knoweth Christ nothing in his love that passeth\nknowledge. There is another Christian, and he knows Christ, as the\nfirst, but withal, he also knows him as to his love that passeth\nknowledge. Pray now tell me, which of these two are likeliest to\nlive most like a Christian, that is, like a spiritual prince, and\nlike him that possesseth all things? which has most advantage to\nlive in godly largeness of heart, and is most at liberty in his\nmind? which of these two have the greatest advantage to believe,\nand the greatest engagements laid upon him to love the Lord Jesus?\nwhich of these have also most in readiness to resist the wiles of\nthe devil, and to subdue the power and prevalency of corruptions?\n'Tis this, that makes men fathers in Christianity. \"I write unto\nyou, fathers, because ye have known;--I have written unto you,\nfathers, because ye have known\" (1 John 2:13-14), why, have not\nothers known, not so as the fathers? The fathers have known and\nknown. They have known the love of Christ in those degrees of love\nwhich are knowable, and have also known the love of Christ to be\nsuch which passeth knowledge. In my father's house is bread enough\nand to spare, was that that fetched the prodigal home (Luke\n15:17). And when Moses would speak an endless all to Israel, for\nthe comfort and stay of their souls, he calls their God, \"The\nfountain of Jacob upon a land of corn and wine\" (Deu 33:28).\n\n(3.) By this knowledge, or knowing of the love of Christ which\npasseth knowledge, there is begot in Christians a greater desire to\npress forwards to that which is before them (Phil 3:12-21). What\nis the reason of all that sloth, carnal contentedness, and listlessness\nof spirit in Christians, more than the ignorance of this. For he\nthat thinks he knows what can be known, is beyond all reason that\nshould induce him to seek yet after more. Now the love of Christ\nmay be said, not to be knowable, upon a threefold account: [namely].\nFor that my knowledge is weak. For that my knowledge is imperfect.\nOr for that, though my knowledge be never so perfect, because the\nlove of Christ is eternal.\n\nThere is love that is not to be apprehended by weak knowledge.\nConvince a man of this, and then, if the knowledge of what he\nalready has, be truly sweet to his soul (Prov 2:10), it will stir\nhim up with great heartiness to desire to know what more of this\nis possible.\n\nThere is love beyond what he knows already, who is indued with the\nmost perfect knowledge, that man here may have. Now if what this\nman knows already of this love is indeed sweet unto him; then it\nputs him upon hearty desires that his soul may yet know more. And\nbecause there is no bound set to man, how much he may know in this\nlife thereof; therefore his desires, notwithstanding what he has\nattained, are yet kept alive, and in the pursuit after the knowledge\nof more of the love of Christ. And God in old time has taken it\nso well at the hands of some of his, that their desires have been\nso great, that when, as I may say, they have known as much on earth\nas is possible for them to know; (that is by ordinary means) he\nhas come down to them in visions and revelations; or else taken\nthem up to him for an hour or two into paradise, that they might\nknow, and then let them down again.\n\nBut this is not all, There is a knowledge of the love of Christ,\nthat we are by no means capable of until we be possessed of the\nheavens. And I would know, if a man indeed loveth Christ, whether\nthe belief of this be not one of the highest arguments that can\nbe urged, to make such an one weary of this world, that he may be\nwith him. To such an one, \"to live is Christ, and to die is gain\"\n(Phil 1:21-23). And to such an one, it is difficult to bring\nhis mind to be content to stay here a longer time; except he be\nsatisfied that Christ has still work for him here to do.\n\nI will yet add, There is a love of Christ, I will not say, that\ncannot be known, but I will say, that cannot be enjoyed; no, not\nby them now in heaven (in soul) until the day of judgment. And the\nknowledge of this, when it has possessed even men on earth, has\nmade them choose a day of judgment, before a day of death, that\nthey might know what is beyond that state and knowledge which\neven the spirits of just men made perfect, now do enjoy in heaven\n(2 Cor 5:4). Wherefore, as I said at first, To know the love of\nChrist that passeth knowledge, is advantageous upon this account;\nit begetteth in Christians a great desire to reach, and press\nforward to that which is before.\n\nOne thing more, and then, as to this reason, I have done. Even that\nlove of Christ that is absolutely unknowable, as to the utmost\nbound thereof because it is eternal, will be yet in the nature\nof it sweet and desirable, because we shall enjoy or be possessed\nof it so. This therefore, if there were no more, is enough, when\nknown, to draw away the heart from things that are below, to\nitself.\n\n(4.) The love that passeth knowledge. The knowledge of that is a\nvery fruitful knowledge. It cannot be, but it must be fruitful.\nSome knowledge is empty, and alone, not attended with that good,\nand with those blessings wherewith this knowledge is attended. Did\nI say, it is fruitful? I will add, it is attended with the best\nfruit; it yieldeth the best wine: It fills the soul with all the\nfullness of God. \"And to know the love of Christ which passeth\nknowledge, that ye may be filled with all the fullness of God.\"\nGod is in Christ, and makes himself known to us by the love of\nChrist. \"Whosoever transgresseth, and abideth not in the doctrine\nof Christ, hath not God,\" for God is not to be found nor enjoyed,\nbut in him, consequently, he that hath, and abideth in the doctrine\nof Christ, \"hath both the Father and the Son\" (2 John 9). Now,\nsince there are degrees of knowledge of this doctrine, and since\nthe highest degree of the knowledge of him, is to know that he\nhas a Love that passeth knowledge, it follows, that if he that\nhas the least saving knowledge of this doctrine, hath God; he that\nhath the largest knowledge of it, has God much more, or, according\nto the text, is filled with all the fullness of God. What this\nfullness of God should be, is best gathered from such sayings of\nthe Holy Ghost, as come nearest to this, in language, filled,\n\nFull of goodness (Rom 15:14).\n\nFull of faith (Acts 6:5).\n\nFull of the Holy Ghost (Acts 7:55).\n\nFull of assurance of faith (Heb 10:22).\n\nFull of assurance of hope (Heb 6:11).\n\nFull of joy unspeakable, and full of glory (1 Peter 1:8).\n\nFull of joy (1 John 1:4).\n\nFull of good works (Acts 11:36).\n\nBeing filled with the knowledge of his will (Col 1:9).\n\nBeing filled with the spirit (Eph 5:18).\n\nFilled with the fruits of righteousness, which are by Jesus Christ\nunto the glory and praise of God (Phil 4:11). These things to be\nsure are included either for the cause or effect of this fullness.\nThe cause they cannot be, for that is God's, by his Holy Spirit.\nThe effects therefore they are, for wherever God dwells in the\ndegree intended in the text, there is shewn in an eminent manner,\nby these things, \"what is the riches of the glory of his inheritance\nin the saints\" (Eph 1:18). But these things dwell not in that\nmeasure specified by the text, in any, but those who know the love\nof Christ which passeth knowledge.\n\nBut what a man is he that is filled with all these things! or that\nis, as we have it in the text, \"filled with all the fullness of\nGod!\" Such men are, at this day, wanting in the churches. These\nare the men that sweeten churches, and that bring glory to God\nand to religion. And knowledge will make us such, such knowledge\nas the Apostle here speaketh of.14 I have now done, when I have\nspoken something by way of USE unto you, from what hath been said.\nAnd,\n\nUse First, Is there such breadth, and length, and depth, and\nheight in God, for us? And is there toward us love in Christ that\npasseth knowledge? Then this shews us, not only the greatness of\nthe majesty of the Father and the Son, but the great good will\nthat is in their heart to them that receive their word.\n\nGod has engaged the breadth, and length and depth, and height of\nthe love, the wisdom, the power, and truth that is in himself, for\nus; and Christ has loved us with a love that passeth knowledge.\nWe may well say, \"Who is like thee, O Lord, among the gods?\" (Exo\n15:11). Or, as another prophet has it, \"Who is a God like unto\nthee, that pardoneth iniquity, and passeth by the transgression\nof the remnant of his heritage? he retaineth not his anger for\never: because he delighteth in mercy\" (Micah 7:18). Yea, no words\ncan sufficiently set forth the greatness of this love of God and\nhis Son to us poor miserable sinners.\n\nUse Second, Is there so great a heart for love, towards us, both\nin the Father and in the Son? Then let us be much in the study\nand search after the greatness of this love. This is the sweetest\nstudy that a man can devote himself unto; because it is the study\nof the love of God and of Christ to man. Studies that yield far\nless profit than this, how close are they pursued, by some who\nhave adapted themselves thereunto? Men do not use to count telling\nover of their money burdensome to them, nor yet the recounting of\ntheir grounds, their herds, and their flocks, when they increase.\nWhy? the study of the unsearchable love of God in Christ to man,\nis better in itself, and yields more sweetness to the soul of\nman, than can ten thousand such things as but now are mentioned.\nI know the wise men of this world, of whom there are many, will\nsay as to what I now press you unto; Who can shew us any good in\nit? But Lord, lift thou up the light of thy countenance upon us.\nThou hast put gladness in my heart, more than in the time that\ntheir corn and their wine increaseth (Psa 4:6,7). David also said\nthat his meditation on the Lord should be sweet. Oh, there is in\nGod and in his Son, that kindness for the sons of men, that, did\nthey know it, they would like to retain the knowledge of it in\ntheir hearts. They would cry out as she did of old; \"Set me as a\nseal upon thy heart, as a seal upon thine arm: For love is strong\nas death\" (Song 8:6,7). Every part, crumb, grain, or scrap of this\nknowledge, is to a Christian, as drops of honey are to sweet-palated\nchildren, worth the gathering up, worth the putting to the taste\nto be relished. Yea, David says of the word which is the ground\nof knowledge: \"It is sweeter than honey or the honey-comb. More,\"\nsaith he, \"to be desired are they than gold; yea, than much fine\ngold; sweeter also than honey or the honey-comb\" (Psa 19:10). Why\nthen do not Christians devote themselves to the meditation of this\nso heavenly, so goodly, so sweet, and so comfortable a thing, that\nyieldeth such advantage to the soul? The reason is, these things\nare talked of, but not believed: did men believe what they say,\nwhen they speak so largely of the love of God, and the love of\nJesus Christ, they would, they could not but meditate upon it.\nThere are so many wonders in it, and men love to think of wonders.\nThere is so much profit in it, and men love to think of that\nwhich yields them profit. But, as I said, the belief of things is\nwanting. Belief of a thing will have strong effects, whether the\nground for it be true, or false. As suppose one of you should,\nwhen you are at a neighbour's house, believe that your own house\nis on fire, whilst your children are fast asleep in bed, though\nindeed there were no such thing; I will appeal to any of you if\nthis belief would not make notable work with and upon your hearts.\nLet a man believe he shall be damned, though afterwards it is\nevident he believed a lie, yet what work did that belief make in\nthat man's heart; even so, and much more, the belief of heavenly\nthings will work, because true and great, and most good; also,\nwhere they are indeed believed, their evidence is managed upon\ntheir spirit, by the power and glory of the Holy Ghost itself:\nWherefore let us study these things.\n\nUse Third, Let us cast ourselves upon this love. No greater\nencouragement can be given us, than what is in the text and about\nit. It is great, it is love that passeth knowledge. Men that are\nsensible of danger, are glad when they hear of such helps upon\nwhich they may boldly venture for escape. Why such an help and\nrelief, the text helpeth trembling and fearful consciences to.\nFear and trembling as to misery hereafter, can flow but from what\nwe know, feel, or imagine: but the text speaks of a love that\nis beyond that we can know, feel, or imagine, even of a love\nthat passeth knowledge; consequently of a love that goes beyond\nall these. Besides, the Apostle's conclusion upon this subject,\nplainly makes it manifest that this meaning which I have put upon\nthe text, is the mind of the Holy Ghost. \"Now unto him,\" saith\nhe, \"that is able to do exceeding abundantly above all that we ask\nor think, according to the power that worketh in us, unto him be\nglory in the church by Christ Jesus, throughout all ages, world\nwithout end. Amen\" (Eph 3:20,21). What can be more plain? what\ncan be more full? What can be more suitable to the most desponding\nspirit in any man? He can do more than thou knowest he will. He\ncan do more than thou thinkest he can. What dost thou think? why,\nI think, saith the sinner, that I am cast away. Well, but there\nare worse thoughts than these, therefore think again. Why, saith\nthe sinner, I think that my sins are as many as the sins of all\nthe world. Indeed this is a very black thought, but there are worse\nthoughts than this, therefore prithee think again. Why, I think,\nsaith the sinner, that God is not able to pardon all my sins. Ay,\nnow thou hast thought indeed. For this thought makes thee look\nmore like a devil than a man, and yet because thou art a man and\nnot a devil, see the condescension and the boundlessness of the\nlove of thy God. He is able to do above all that we think! Couldest\nthou (sinner) if thou hadst been allowed, thyself express what thou\nwouldest have expressed, the greatness of the love thou wantest,\nwith words that could have suited thee better? for 'tis not said\nhe can do above what we think, meaning our thinking at present,\nbut above all we can think, meaning above the worst and most\nsoul-dejecting thoughts that we have at any time. Sometimes the\ndejected have worse thoughts than at other times they have. Well,\ntake them at their worst times, at times when they think, and\nthink, till they think themselves down into the very pangs of hell;\nyet this word of the grace of God, is above them, and shews that\nhe can yet recover and save these miserable people. And now I am\nupon this subject, I will a little further walk and travel with\nthe desponding ones, and will put a few words in their mouths for\ntheir help against temptations that may come upon them hereafter.\nFor as Satan follows such now, with charges and applications of\nguilt, so he may follow them with interrogatories and appeals:\nfor he can tell how by appeals, as well as by charging of sin,\nto sink and drown the sinner whose soul he has leave to engage.\nSuppose therefore that some distressed man or woman, should after\nthis way be engaged, and Satan should with his interrogatories,\nand appeals be busy with them to drive them to desperation; the\ntext last mentioned, to say nothing of the subject of our discourse,\nyields plenty of help for the relief of such an one. Says Satan,\ndost thou not know that thou hast horribly sinned? yes, says the\nsoul, I do. Says Satan, dost thou not know, that thou art one of\nthe vilest in all the pack of professors? yes, says the soul, I\ndo. Says Satan, doth not thy conscience tell thee that thou art\nand hast been more base than any of thy fellows can imagine thee\nto be? Yes, says the soul; my conscience tells me so. Well, saith\nSatan, now will I come upon thee with my appeals. Art thou not a\ngraceless wretch? Yes. Hast thou an heart to be sorry for this\nwickedness? No, not as I should. And albeit, saith Satan, thou prayest\nsometimes, yet is not thy heart possessed with a belief that God\nwill not regard thee? yes, says the sinner. Why then despair, and\ngo hang thyself, saith the devil. And now we are at the end of\nthe thing designed and driven at by Satan. But what shall I now\ndo, saith the sinner; I answer, take up the words of the text\nagainst him, Christ loves with a love that passeth knowledge, and\nanswereth him farther, saying Satan, though I cannot think that\nGod loves me; though I cannot think that God will save me; yet I\nwill not yield to thee: for God can do more than I think he can.\nAnd whereas thou appealest unto me, if whether when I pray, my\nheart is not possessed with unbelief that God will not regard me;\nthat shall not sink me neither: for God can do abundantly above\nwhat I ask or think. Thus this text helpeth, where obstructions\nare put in against our believing, and thereby casting ourselves\nupon the love of God in Christ for salvation.\n\nAnd yet this is not all, for the text is yet more full: \"He is\nable to do abundantly more,\" yea, \"exceeding abundantly more,\" or\n\"above all that we ask or think.\" It is a text made up of words\npicked and packed together by the wisdom of God, picked and packed\ntogether on purpose for the succour and relief of the tempted, that\nthey may when in the midst of their distresses, cast themselves\nupon the Lord their God. He can do abundantly more than we ask.\nOh! says the soul, that he would but do so much for me as I could\nask him to do! How happy a man should I then be. Why, what wouldest\nthou ask for, sinner? you may be sure, says the soul, I would ask\nto be saved from my sins; I would ask for faith in, and love to,\nChrist; I would ask to be preserved in this evil world, and ask\nto be glorified with Christ in heaven. He that asketh of all this,\ndoth indeed ask for much, and for more than Satan would have him\nbelieve that God is able or willing to bestow upon him; but mark,\nthe text doth not say, that God is able to do all that we can ask\nor think, but that he is able to do above all, yea, abundantly\nabove all, yea, exceeding abundantly above all that we ask or\nthink. What a text is this! What a God have we! God foresaw the\nsins of his people, and what work the devil would make with their\nhearts about them, and therefore to prevent their ruin by his\ntemptation, he has thus largely, as you see, expressed his love by\nhis word. Let us therefore, as has been bidden us, make this good\nuse of this doctrine of grace, as to cast ourselves upon this love\nof God in the times of distress and temptation.\n\nUse Fourth, Take heed of abusing this love. This exhortation seems\nneedless; for love is such a thing, that one would think none could\nfind in their heart to abuse. But for all that, I am of opinion,\nthat there is nothing that is more abused among professors this\nday, than is this love of God. There has of late more light about\nthe love of Christ broke out, than formerly: every boy now can talk\nof the love of Christ; but this love of Christ has not been rightly\napplied by preachers, or else not rightly received by professors.\nFor never was this grace of Christ so turned into lasciviousness,\nas now. Now it is a practice among professors to learn to be vile,\nof the profane. Yea, and to plead for that vileness: Nay, we will\nturn it the other way, now it is so that the profane do learn to\nbe vile of those that profess (They teach the wicked ones their\nways): a thing that no good man should think on but with blushing\ncheeks (Jer 2:33).15 Jude speaketh of these people, and tells us\nthat they, notwithstanding their profession, deny the only Lord\nGod, and our Saviour Jesus Christ (verse 4). \"They profess,\" saith\nPaul, \"that they know God; but in works they deny him, being\nabominable, and disobedient, and unto every good work reprobate\"\n(Titus 1:16).\n\nBut I say, let not this love of God and of Christ, be abused. 'Tis\nunnatural to abuse love, to abuse love is a villany condemned of\nall, yea, to abuse love, is the most inexcusable sin of all. It is\nnext the sin of devils to abuse love, the love of God and of Christ.\n\nAnd what says the Apostle? \"Because they received not the love\nof the truth, that they might be saved, therefore God shall send\nthem strong delusion that they should believe a lie, that they all\nmight be damned, who believed not the truth, but had pleasure in\nunrighteousness\" (2 Thess 2:10-12). And what can such an one say\nfor himself in the judgment, that shall be charged with the abuse\nof love? Christians, deny yourselves, deny your lusts, deny the\nvanities of this present life, devote yourselves to God; become\nlovers of God, lovers of his ways, and \"a people zealous of good\nworks\"; then shall you show one to another, and to all men, that you\nhave not received the grace of God in vain (2 Cor 6:1). Renounce\ntherefore the hidden things of dishonesty, walk not in craftiness,\nnor handle God's word deceitfully, but by manifestation of the\ntruth, commend yourselves to every man's conscience in the sight\nof God. Do this, I say, yea, and so endeavour such a closure with\nthis love of God in Christ, as may graciously constrain you to do\nit, because, when all proofs of the right receiving of this love\nof Christ shall be produced, none will be found of worth enough\nto justify the simplicity of our profession, but that which makes\nus \"zealous of good works\" (Titus 2:14). And what a thing will it\nbe to be turned off at last, as one that abused the love of Christ!\nas one that presumed upon his lusts, this world, and all manner\nof naughtiness, because the love of Christ to pardon sins was so\ngreat! What an unthinking, what a disingenuous one wilt thou be\ncounted at that day! yea, thou wilt be found to be the man that\nmade a prey of love, that made a stalking-horse of love, that made\nof love a slave to sin, the devil and the world, and will not that\nbe bad? (Read Eze 16)\n\nUse Fifth, Is the love of God and of Christ so great? let us then\nlabour to improve it to the utmost for our advantage, against all\nthe hindrances of faith.\n\nTo what purpose else is it revealed, made mention of, and commended\nto us? We are environed with many enemies, and faith in the love\nof God and of Christ, is our only succour and shelter. Wherefore\nour duty and wisdom and privilege is, to improve this love for\nour own advantage. Improve it against daily infirmities, improve\nit against the wiles of the devil; improve it against the threats,\nrage, death, and destruction, that the men of this world continually\nwith their terror set before you. But how must that be done? why,\nset this love and the safety that is in it, before thine eyes;\nand behold it while these things make their assaults upon thee.\nThese words, the faith of this, God loves me, will support thee\nin the midst of what dangers may assault thee. And this is that\nwhich is meant, when we are exhorted to rejoice in the Lord (Phil\n3:1), to make our boast in the Lord (Psa 44:8); to triumph in\nChrist (2 Cor 2:14); and to set the Lord always before our face\n(Psa 16:8). For he that can do this thing stedfastly, cannot\nbe overcome. For in God there is more than can be in the world,\neither to help or hinder; wherefore if God be my helper, if God\nloves me, if Christ be my redeemer, and has bestowed his love that\npasseth knowledge upon me, who can be against me? (Heb 13:6, Rom\n8:31) and if they be against me, what disadvantage reap I thereby;\nsince even all this also, worketh for my good? This is improving\nthe love of God and of Christ for my advantage. The same course\nshould Christians also take with the degrees of this love, even\nset it against all the degrees of danger; for here deep calleth\nunto deep. There cannot be wickedness and rage wrought up to\nsuch or such a degree, as of which it may be said, there are not\ndegrees in the love of God and of Christ to match it. Wherein\nPharaoh dealt proudly against God's people, the Lord was above\nhim (Exo 18:11), did match and overmatch him; he came up to him,\nand went beyond him; he collared with him, overcame him, and\ncast him down. \"The Lord is a man of war, the Lord is his name.\nPharaoh's chariots and his host hath he cast into the sea--they\nsank into the bottom as a stone\" (Exo 15:5). There is no striving\nagainst the Lord that hath loved us; there is none that strive\nagainst him can prosper. If the shields of the earth be the Lord's\n(Psa 47:9), then he can wield them for the safeguard of his body\nthe church; or if they are become incapable of being made use of\nany longer in that way, and for such a thing, can he not lay them\naside, and make himself new ones? Men can do after this manner,\nmuch more God. But again, if the miseries, or afflictions which\nthou meetest with, seem to thee to overflow, and to go beyond\nmeasure, above measure, and so to be above strength, and begin to\ndrive thee to despair of life (2 Cor 1:8); then thou hast also,\nin the love of God, and of Christ, that which is above, and that\ngoes beyond all measure also, to wit, love unsearchable, unknown,\nand \"that can do exceeding abundantly above all that we ask or\nthink.\" Now God hath set them one against the other, and 'twill\nbe thy wisdom to do so too, for this is the way to improve this\nlove. But, though it be easy, thus to admonish you to do, yet you\nshall find the practical part more difficult; wherefore, here it\nmay not be amiss, if I add to these, another head of COUNSEL.\n\nCounsel First, Then, Wouldest thou improve this love of God and\nof Christ to thy advantage, Why then thou must labour after the\nknowledge of it. This was it that the Apostle prayed for, for\nthese Ephesians, as was said before, and this is that that thou\nmust labour after, or else thy reading and my writing, will, as to\nthee, be fruitless. Let me then say to thee, as David to his son\nSolomon, \"And thou Solomon, my son, know thou the God of thy\nfather\" (1 Chron 28:9). Empty notions of this love will do nothing\nbut harm, wherefore, they are not empty notions that I press thee\nto rest in, but that thou labour after the knowledge of the favour\nof this good ointment (Song 1:3), which the Apostle calleth the\nfavour of the knowledge of this Lord Jesus (2 Cor 2:14). Know it,\nuntil it becometh sweet or pleasant to thy soul, and then it will\npreserve and keep thee (Prov 2:10,11). Make this love of God and\nof Christ thine own, and not another's. Many there are that can\ntalk largely of the love of God to Abraham, to David, to Peter and\nPaul. But that is not the thing, give not over until this love\nbe made thine own; until thou find and feel it to run warm in\nthy heart by the shedding of it abroad there, by the spirit that\nGod hath given thee (Rom 5:5). Then thou wilt know it with an\nobliging and engaging knowledge; yea, then thou wilt know it with\na soul-strengthening, and soul-encouraging knowledge.\n\nCounsel Second, Wouldest thou improve this love? then set it\nagainst the love of all other things whatsoever, even until this\nlove shall conquer thy soul from the love of them to itself.\n\nThis is Christian. Do it therefore, and say, why should any thing\nhave my heart but God, but Christ? He loves me, he loves me with\nlove that passeth knowledge. He loves me, and he shall have me:\nhe loves me, and I will love him: his love stripped him of all for\nmy sake; Lord let my love strip me of all for thy sake. I am a son\nof love, an object of love, a monument of love, of free love, of\ndistinguishing love, of peculiar love, and of love that passeth\nknowledge: and why should not I walk in love? In love to God, in\nlove to men, in holy love, in love unfeigned? This is the way to\nimprove the love of God for thy advantage, for the subduing of\nthy passions, and for sanctifying of thy nature. 'Tis an odious\nthing to hear men of base lives talking of the love of God, of\nthe death of Christ, and of the glorious grace that is presented\nunto sinners by the word of the truth of the gospel. Praise is\ncomely for the upright, not for the profane. Therefore let him\nspeak of love that is taken with love, that is captivated with\nlove, that is carried away with love. If this man speaks of it,\nhis speaking signifies something; the powers, and bands of love are\nupon him, and he shews to all that he knows what he is speaking of.\nBut the very mentioning of love, is in the mouth of the profane,\nlike a parable in the mouth of fools, or as salt unsavory. Wherefore,\nChristian, improve this love of God as thou shouldest, and that\nwill improve thee as thou wouldest. Wherefore,\n\nCounsel Third, If thou wouldest improve this love, keep thyself\nin it. \"Keep yourselves in the love of God\" (Jude 21). This text\nlooks as if it favoured the Socinians, but there is nothing of that\nin it. And so doth that, \"If ye keep my commandments, ye shall\nabide in my love: even as I have kept my Father's commandments and\nabide in his love\" (John 15:10). The meaning then is this, that\nliving a holy life is the way, after a man has believed unto\njustification, to keep himself in the savour and comfort of the\nlove of God. And Oh, that thou wouldest indeed so do. And that\nbecause, if thou shall want the savour of it, thou will soon want\ntenderness to the commandment, which is the rule by which thou\nmust walk, if thou wilt do good to thyself, or honour God in the\nworld. \"To him that ordereth his conversation aright, will I shew\nthe salvation of God\" (Psa 50:23). He that would live a sweet,\ncomfortable, joyful life, must live a very holy life. This is the\nway to improve this love to thyself indeed.\n\nCounsel Fourth, To this end, you must take root and be grounded\nin love; that is, you must be well settled, and stablished in this\nlove, if indeed you would improve it. You must not be shaken as\nto the doctrine and grounds of it (Eph 3:17). These you must be\nwell acquainted with: for he that is but a child in this doctrine,\nis not capable as yet, of falling in with these exhortations: For\nsuch waver, and fear when tempted; and \"he that feareth is not\nmade perfect in love\" (1 John 4:18), nor can he so improve it for\nhimself and soul's good as he should.\n\nCounsel Fifth, and lastly, Keep, to this end, those grounds, and\nevidences that God hath given you of your call to be partakers of\nthis love, with all clearness upon your hearts, and in your minds.\nFor he that wants a sight of them, or a proof that they are true\nand good, can take but little comfort in this love. There is a\ngreat mystery in the way of God with his people. He will justify\nthem without their works, he will pardon them for his Son's sake:\nbut they shall have but little comfort of what he hath done, doth,\nand will do for them that are careless, carnal, and not holy in\ntheir lives. Nor shall they have their evidences for heaven at\nhand, nor out of doubt with them, yea, they shall walk without\nthe sun, and have their comforts by bits and knocks;16 while others\nsit at their father's table, have liberty to go into the wine-cellar,\nrejoice at the sweet and pleasant face of their heavenly Father\ntowards them; and know it shall go well with them at the end.\n\nSomething now for a conclusion should be spoken to the carnal\nworld, who have heard me tell of all this love. But what shall\nI say unto them? If I should speak to them, and they should not\nhear; or if I should testify unto them, and they should not believe;\nor intreat them, and they should scorn me; all will but aggravate,\nand greaten their sin, and tend to their further condemnation.\nAnd therefore I shall leave the obstinate where I found him, and\nshall say to him that is willing to be saved, Sinner, thou hast\nthe advantage of thy neighbour, not only because thou art willing\nto live, but because there are [those] that are willing thou\nshouldest; to wit, those unto whom the issues from death do belong,\nand they are the Father and the Son, to whom be glory with the\nblessed Spirit of grace, world without end. Amen.\n\nFOOTNOTES:\n\n1 In the first edition of this treatise, which was published four\nyears after Bunyan's death, this is quoted \"deeper than the sea,\"\nprobably a typographical error. It is afterwards quoted correctly.--Ed.\n\n2 How admirably does Bunyan bring home to the Christian's heart\nthese solemn truths. The breadth and length and depth and height\nof our guilt and misery, requires a remedy beyond all human power.\nThis can only be found in the love of God in Christ: this extends\nbeyond all bounds. It is divine, unsearchable, eternal mercy,\nswallowing up all our miseries.--Ed.\n\n3 Shuck, a corruption of shrug, to express horror by motions of\nthe body.\n\n4 This is a very striking application of these words of David,\nwhich so fearfully describe the agitation of those who are exposed\nto a hurricane at sea. We too generally limit this passage to\nits literal sense. To Bunyan, who had passed through such a deep\nexperience of the \"terrors of the Lord,\" when he came out of\ntribulation and anguish, he must have richly enjoyed the solemn\nimagery of these words, depicting the inmost feelings of his soul\nwhen in the horrible deeps of doubt and despair. But young Christians\nmust not be distressed because they have never experienced such\ntempests: thousands of vessels of mercy get to heaven, without\nmeeting with hurricanes in their way.--Ed.\n\n5 How thankful should we be, for the great spread of gospel light\nin this country, since Bunyan's days. He for refusing to attend,\nwhat he considered, an unscriptural church; suffered above twelve\nyears incarceration in a miserable den; while all his friends were\neither imprisoned or plundered. It was a dreadful attempt to root\nout Christianity from this country; but was overruled to make it\ntake deeper root. How long will Antichrist still hold up his head\nin this country? He has had some hard knocks of late.--Ed.\n\n6 The descent of Christ into hell has been the subject of much\ncontroversy, and the question is as far from solution now as\nit was in the dark ages, when it was first propounded, and then\narbitrarily decreed to be an article of faith. Those who explain hell\nas hades, the place of departed souls, or of the dead generally,\nfortify themselves with Psalm 139:8, and also Psalm 16:10; and\nyet the first passage may only imply the omnipresence of God, and\nthe second, the resurrection of the incorruptible body of Christ\nfrom the grave. The descent of Christ into the place of torment is\na figment, a monkish fable, in which Bible incidents and heathen\nmyths are woven together to delude a credulous and ignorant\nlaity. The formulary designated the Apostles' creed, has, beyond\nquestion, a high claim to antiquity, but none whatever to be the\nwork of the Apostles themselves. The \"descent into hell\" was an\nafter interpolation, and its rejection has been suggested.--Ed.\n\n7 This is one of those strikingly solemn passages, which abound in\nBunyan's works. It almost irresistibly brings to our imagination\nhis expressive countenance, piercing eyes and harmonious voice;\npressed on by his rapid conceptions and overpowering natural\neloquence. How must it have riveted the attention of a great\ncongregation. It is a rush of words, rolling on like the waves of\nthe sea; increasing in grandeur and in force as they multiply in\nnumber.--Ed.\n\n8 The reader must not misunderstand the word common as here applied\nto the Saviour. It has the same meaning that is applied to a piece\nof land, to which many persons have an equal or common right;\nbut which none but those, who have a right or title, can use. It\nstrikingly illustrates the union of Christ and his church.--Ed.\n\n9 There is no affectation of learning in Bunyan's giving the meaning\nof the Hebrew word, Metheg; it is translated in the margin of our\nBibles, \"the bridle\" of Ammah.--Ed.\n\n10 Bunyan seems here evidently to refer to the case of unregenerate\nand worldly men entering into the ministry, and making a public\nand solemn declaration that they \"are inwardly moved thereto by\nthe Holy Ghost,\" and \"truly called according to the will of our\nLord Jesus Christ.\" See form and manner of ordaining deacons and\npriests in the Church of England.--Ed.\n\n11 Bunyan quotes this passage from the puritan version; vulgarly\ncalled \"The Breeches Bible.\" The present authorized translation\nis \"might be rich.\"\n\n12 \"Virtue,\" secret agency: efficacy without visible or material\naction. \"Walker's Dictionary.\"--Ed.\n\n13 \"Improving,\" not in quality but by extending the benefits,\nemploying to good purpose; turning to profitable account.--Ed.\n\n14 How delightfully has Bunyan brought forth the marrow of this\nimportant text. He felt that those who were filled with all the\nfullness of God, sweetened the churches in his day; they were\nwanted then; are they not equally wanted now?--Ed.\n\n15 Bunyan lived in singularly eventful times. Under the Commonwealth\nthe strictest outward morality was enforced. But when a licentious\nmonarch was placed upon the throne, a flood of the grossest\ndebauchery was let loose; and those hypocrites, who had put on a\ncloak of religion to serve a temporary purpose, threw it off and\nbecame ringleaders in the vilest iniquities. See Matthew 12:43-45.--Ed.\n\n16 \"Bits and knocks\"; this phrase is now obsolete: it alludes to a\ndog at table, who while picking up the crumbs, often gets a bite\nand a buffet or knock with it, but still perseveres.--Ed.\n\n***\n\nOF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.\n\nBY JOHN BUNYAN\n\n\n\nPREFATORY REMARKS BY THE EDITOR\n\nThis important treatise was prepared for the press, and left by\nthe author, at his decease, to the care of his surviving friend\nfor publication. It first appeared in a collection of his works\nin folio, 1692; and although a subject of universal interest; most\nadmirably elucidated; no edition has been published in a separate\nform.\n\nAntichrist has agitated the Christian world from the earliest ages;\nand his craft has been to mislead the thoughtless, by fixing upon\nthe humble followers of the Lamb his own opprobrious proper name.\nThe mass of professed Christians, whose creed and mode of worship\nhave been provided by human laws, has ever been opposed to the sincere\ndisciples of Christ. To imbibe every principle from investigation\nand conviction of the holy oracles--to refuse submission to any\nauthority in the spiritual kingdom of God, except it is to Christ,\nthe supreme head and only lawgiver in his church--to refuse\nobedience to human laws in the great concern of salvation and of\nworship; whether those laws or decrees emanate from a Darius, a\nNebuchadnezzar, a Bourbon, a Tudor, or a Stuart--to be influenced\nby the spirit which animated Daniel, the three Hebrew youths, and\nthe martyrs, brought down denunciations upon them, and they were\ncalled antichristian: but alas! the sincere disciples of Jesus have\never known and FELT who and what is Antichrist. They have been\nin dungeons--racked and tormented--transported--drowned--hung or\nburned. The most frightful atrocities have been committed upon\nthe most peaceful and valuable members of society; because they\nvalued their soul's peace in preference to temporal advantages.\nThese cruelties are THY cursed deeds, O Antichrist! The hand\nwriting against thee is exhibited in blood-stained and indelible\ncharacters. The Great God has decreed thy downfall and ruin--\"That\nwicked--whom the Lord shall consume with the spirit of his mouth,\"\n(2 Thess 2:8). All who are found partakers in his community, must\nbe consumed with an everlasting destruction. No \"paper-winkers\" 1\ncan hide this truth from the enlightened regenerated mind. \"O my\nsoul, come not thou into their secret, unto their assembly, mine\nhonour, be not thou united: for in their anger they slew a man.\nCursed be their anger, for it was fierce; and their wrath, for it\nwas cruel!\"\n\nIn Bunyan's time great cruelties were practised to compel\nuniformity. To that absurd shrine many thousand invaluable lives\nwere sacrificed. Blessed be God, that happier days have dawned upon\nus. Antichrist can no longer put the Christian to a cruel death.\nIt very rarely sends one to prison for refusing obedience to human\nlaws that interfere with religious worship. \"My kingdom is not of\nthis world,\" said the Redeemer: and his followers dare not render\nunto Caesar, or temporal governments, that which belongs exclusively\nto God. Human coercion, in anything connected with religion, whether\nit imposes creeds, liturgies, or modes of worship, is Antichrist:\nwhom to obey, is spiritual desolation, and if knowingly persevered\nin, leads to death.\n\nOn the contrary, the kingdom of Christ is love, meekness, forbearance,\npersuasion, conviction, and holy faith. The Christian who dares\nnot obey Antichrist may still, in some countries, suffer personal\nviolence; but the olden cruelties have given way to the spread of\nthe gospel. Should the wicked spirit of persecution still light\nits unhallowed fire in any sect; may heaven forgive and convert\nsuch misguided men, before the divine wrath shall consume all\nthat pertains to Antichrist. \"Come out from among them and be ye\nseparate, saith the Lord.\"\n\nBunyan conceives that previous to the universal triumphs of the\nSaviour, Antichrist will spread his influence over the whole earth;\nand the church be hidden from outward observation, in the hearts\nof believers. This idea, which was also cherished by Dr. Gill,\nand others, deserves careful consideration; while we keep in mind,\nthat leaven which must spread, however invisible in its operation,\nuntil the whole earth shall be leavened.\n\nThe dread enemy may yet appear in a different shape to any that\nhe has hitherto assumed. When mankind, by the spread of knowledge,\nshall throw off the absurdities and disgraceful trammels of\nhypocrisy, fanaticism, and tyranny, which has so long oppressed\nthem; there may be experienced a vast overflowing of infidelity,\nand perverted reason assume the place of Antichrist. Through\nthis and all other opposing systems, Christianity must make its\nirresistible progress: all that opposes is doomed to ruin by the\nGreat God. Every heart will be subdued by that blessed knowledge,\nwhich has the promise of the life that now is as well as of that\nwhich is to come. Bloodless victory! The ark being exhibited, every\nDagon must fall before it, then shall be realized the heavenly\nanthem, \"Glory to God in the highest, and on earth peace, good\nwill towards men.\"\n\nGEORGE OFFOR.\n\nA PREMONITION TO THE READER.\n\nAfter that God had delivered Babylon and her king into the hands\nof the kings of the Medes and Persians, then began the liberty\nof the Jews, from their long and tedious captivity: For though\nNebuchadnezzar and his sons did tyrannically enslave, and hold\nthem under; yet so wrought God with the hearts of those kings that\nsucceeded them, that they made proclamation to them to go home,\nand build their city, temple, &c., and worship their own God\naccording to his own law (2 Chron 30:6; Ezra 1). But because I\nwould not be tedious in enumerating instances for the clearing of\nthis, therefore I will content myself with one, and with a brief\nnote upon it. It is that in the seventh of Ezra 26: 'And whosoever\nwill not do the law of thy God, and the law of the king, let\njudgment be executed speedily upon him, whether it be to death, or\nto banishment, or to confiscation of goods, or to imprisonment.'\nThis is the conclusion of a letter that king Artaxerxes gave to\nEzra the priest and scribe, when he granted his petition, and gave\nhim leave to go to Jerusalem to build the temple, and to offer\nsacrifice there to the God whose house is in Jerusalem. And\na conclusion it was, both comfortable and sharp; comfortable to\nEzra and his companions, but sharp unto his enemies. I shall here\npresent you with a copy of the letter at large.\n\n'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the\nlaw of the God of heaven, perfect peace, and at such a time. I\nmake a decree, that all they of the people of Israel, and of his\npriests and levites, in my realm, which are minded of their own\nfree-will to go up to Jerusalem, go with thee. Forasmuch as thou\nart sent of the king, and of his seven counsellors, to inquire\nconcerning Judah and Jerusalem, according to the law of thy God\nwhich is in thine hand; And to carry the silver and gold, which\nthe king and his counsellors have freely offered unto the God of\nIsrael, whose habitation is in Jerusalem. And all the silver and\ngold that thou canst find in all the province of Babylon, with\nthe free-will-offering of the people, and of the priests, offering\nwillingly for the house of their God which is in Jerusalem: That\nthou mayest buy speedily with this money bullocks, rams, lambs,\nwith their meat-offerings and their drink-offerings, and offer them\nupon the altar of the house of your God which is in Jerusalem.\nAnd whatsoever shall seem good to thee, and to thy brethren, to do\nwith the rest of the silver and the gold, that do after the will\nof your God. The vessels also that are given thee for the service\nof the house of thy God, those deliver thou before the God of\nJerusalem. And whatsoever more shall be needful for the house of\nthy God, which thou shalt have occasion to bestow, bestow it out\nof the king's treasure-house. And I, even I Artaxerxes the king,\ndo make a decree to all the treasurers which are beyond the river,\nthat whatsoever Ezra the priest, the scribe of the law of the\nGod of heaven, shall require of you, it be done speedily. Unto an\nhundred talents of silver, and to an hundred measures of wheat,\nand to an hundred baths of wine, and to an hundred baths of oil,\nand salt without prescribing how much. Whatsoever is commanded by\nthe God of heaven, let it be diligently done for the house of the\nGod of heaven: for why should there be wrath against the realm of\nthe king and his sons? Also we certify you, that touching any of\nthe priests and levites, singers, porters, nethinims, or ministers\nof this House of God, it shall not be lawful to impose toll,\ntribute, or custom, upon them. And thou, Ezra, after the wisdom\nof thy God, that is in thine hand, set magistrates and judges,\nwhich may judge all the people that are beyond the river, all\nsuch as know the laws of thy God; and teach ye them that know them\nnot. And whosoever will not do the law of thy God, and the law of\nthe king, let judgment be executed speedily upon him, whether it\nbe unto death, or to banishment, or to confiscation of goods, or\nto imprisonment' (Ezra 7:11-26).\n\nThis is the letter; and now for the scope thereof. First, Generally.\nSecondly, Particularly.\n\nGENERALLY. The general scope of the letter is this: A grant given\nby the king to Ezra the scribe, to go to Jerusalem, and build there\nthe temple of God, and offer sacrifice in it according to the law:\nWith commissions annexed thereunto, to the king's lieutenants,\ntreasurers and governors on that side the river, to further the\nwork with such things as by the king was commanded they should.\n\nPARTICULARLY. But we will consider the matter particularly. 1.\nAs to the manner of the grant which the king gave to Ezra and his\nbrethren to go thither. 2. As to the king's grant, with reference\nto their building, and way of worship. 3. With reference to the\nking's liberality and gifts towards the building of the temple,\nand by what rules it was to be bestowed. 4. As to the way that the\nking concluded they should be governed in their own land. 5. With\nreference to the king's charge to his officers that were thereabout,\nnot to hinder Ezra in his work. 6. And lastly, with reference to\nthe king's threat and commandment to do judgment if they should\nhinder it.\n\nFirst, As to the manner of the grant that the king gave to Ezra and\nhis brethren to go to build, it was such an one as forced none,\nbut left every Jew to his own choice, whether he would go, or\nforbear. The words are these: 'Artaxerxes, king of kings, unto\nEzra the priest, a scribe of the law of the God of heaven, perfect\npeace, and at such a time. I make a decree, that all they of the\npeople of Israel, and of his priests and levites, in my realm,\nwhich are minded of their own free-will to go up to Jerusalem, go\nwith thee' (verse 12,13).\n\nThus gracious then was the king: He made a decree, That all they\nof the captive Jews, their priests and levites, that would return\nto their own land, to build their temple, and to sacrifice there,\nmight: He would hinder none, force none, but left them free, to\ndo as they would.\n\nSecondly, As to the king's grant, with reference to their building,\nand way of worship there, nothing was to be done therein, but\naccording to the law of the God of Ezra, which was in his hands\n(verse 14). Hence, when he was come to Jerusalem, he was to inquire\nconcerning Judah and Jerusalem; to wit, what was wanting in order\nto the temple and worship of God there, according to the law of\nhis God, which was in his hand. Also when they went about to build,\nand to sacrifice, all was to be done according as was commanded by\nthe God of heaven (verse 23): Yea, this was granted by the king,\nand his seven counsellors.\n\nThirdly, As to the king's liberality towards the building of this\nhouse, &c. it was large: He gave silver, gold, bullocks, rams,\nlambs; with wheat, wine, oil, and salt (verse 17,22); but would by\nhis royal power, give no orders how in particular things should\nbe bestowed, but left all that to Ezra the priest, to do with it\naccording to the will, word, or law of his God (verse 18).\n\nFourthly, As to the way that the king concluded they should be\ngoverned in their own land, it was by their own laws; yea, he did\nbid Ezra the priest, after the wisdom of his God that was in his\nhand, set magistrates and judges, which might judge all the people,\n&c. only he bid him make them such, which did know the law of his\nGod: Also the king added, That they should teach it to them that\nknew it not.\n\nFifthly, As to the king's officers, he gave them a charge not to\nhinder, but further this work. To further this work, not by putting\ntheir hand thereto, (that was to be left to the Jews alone, especially\nto Ezra, according to the law of his God,) but that they should\nspeedily give him such things which the king had commanded, to\nwit, silver, and wheat, and wine, and oil, and salt, for their\nencouragement; and to do therewith, as by the law of their God\nthey should. Further, That they should not impose toll, tribute,\nor custom, upon the priests, levites, singers, porters, nethinims,\nor ministers (verse 20-22).\n\nSixthly, And now we come to the conclusion, to wit, the king's\nthreat and command to do judgment on them that obeyed not the law\nof Ezra's God, and the king.\n\nConsidering what hath been said before, I conclude,\n\n1. That this king imposed no law, no priest, no people upon these\nJews; but left them wholly to their own law, their own ministers,\nand their own people: All which were the laws of God, the priests\nof God, the people of God, as to their building of their temple,\nand the worship of their God.\n\n2. He forced not THIS people, no, not to their land, their temple,\nnor their worship, by his or their law; but left them free to\ntheir own mind, to do thereabout as they would.\n\n3. He added not any law therefore of his own, either to prescribe\nworship, or to enforce it upon the Jews.\n\nBut you will say, upon what then was the threatening and the command\nto punish grounded? I answer, upon a supposed breach of two laws.\nHe of the Jews, that in Jerusalem, rebelled against the law of\nthe Lord, was in his own land left by the king to be punished by\nthe same law, according to the penalties thereof: And he of the\nking's officers, that refused to do the king's laws, that refused\nto give the Jews such things as the king commanded, and that would\nyet exact such customs and tributes as the king forbade, should be\npunished by the king's laws, whether unto death or unto banishment,\nor unto confiscation of goods, or to imprisonment.\n\nAnd if all kings would but give such liberty, to wit, that God's\npeople should be directed in their temple-building, and temple\nworship, as they find it in the law of their God, without the\nadditions of man's inventions: and if all kings did but lay the\nsame penalty upon them of their pretended servants, that should\nhinder this work, which this brave king Artaxerxes laid upon his;\nhow many of the enemies of the Jews, before this time, would have\nbeen hanged, banished, had their goods confiscated to the king,\nor their bodies shut up in prison! The which we desire not; we\ndesire only that this letter of the king might be considered of,\nand we left to do as is there licensed and directed: And when we\ndo the contrary, let us be punished by the law of God, as we are\nhis servants, and by the law of the king, as we are his subjects;\nand we shall never complain.\n\nOnly I cannot but observe how prettily it is done of some, who urge\nthis text to colour their malice, ignorance and revenge withal,\nwhile they cry, The law of God, and The law of the king, when they\nwill neither let, according to this scripture, the law of God,\nnor the law of the king take place: Not the law of God; for that\nthey will not leave us to that, to square and govern ourselves in\ntemple-work, and sacrificing by. Nor will they do the law of the\nking, which has made void, ipso facto, whatever law is against\nthe word of God; but because themselves can do, they will\nforce us to do so too. 2\n\nBefore I leave this, I would touch once again upon the candour\nof this king Artaxerxes, who thus did: Because he gave this leave\nand license to the Jews, contrary (if he had any) to his own\nnational worship; yea, and also to the impairing of his own incomes.\nMethinks he should have a religion of his own; and that, not that\nof the Jews, because he was a Gentile; and not, as we read of,\nproselyted to the Jews religion. Indeed, he spake reverently of\nthe God of Israel, and of his temple-worship, and sacrifices, as\ndid also several other kings; but that will not prove that he was\nadapted to that religion.\n\nThat his incomes were impaired, 'tis evident; because he took\noff toll, tribute, and custom from them, of whom mention is made\nbefore; nor is it, I think, to be believed, that he did exact it\nof their brethren. But we may see what the Lord can do; for thus\nto do, was put into the heart of the king by the God of heaven\n(verse 27). This therefore ariseth not of nature: no more did the\nkindness of Cyrus or Darius, of whom we read in the beginning of\nthis history. As God therefore did put it into the hearts of the\nwicked kings of Babylon, to distress his church and people for\ntheir sins; so he put it into the hearts of the kings of the Medes\nand Persians, who were to be, in a sense, their saviours; to ease\nthem of those distresses, to take off the yoke, and let them go\nfree. Indeed, there was an Artaxerxes that put a stop to this work\nof God (chap 4), and he also was of the kings that had destroyed\nthe Babylonians; for it doth not follow, because God hath begun\nto deliver his people, that therefore their deliverance must be\ncompleted without stop or let. The protestants in France had more\nfavour formerly, than from their prince they at this time have;\nyet I doubt not but that God will make that horn also one of them\n(in his time) that (indeed) shall hate the whore. As the sins of\nGod's people brought them into captivity; so their sins can hold\nthem there; yea, and when the time comes that grace must fetch\nthem out, yet the oxen that draw this cart may stumble; and the\nway through roughness, may shake it sorely. However, heaven rules\nand over-rules; and by one means and another, as the captivity of\nIsrael did seem to linger, so it came out at the time appointed;\nin the way that best pleased God, most profited them, and that\nmost confounded those that were their implacable enemies. This\ntherefore should instruct those that yet dwell where the woman\nsitteth, to quietness and patience.\n\nTo quietness: For God rules, and has the dispose of things. Besides,\nit is a kind of arraigning of his wisdom, to be discontent at that\nwhich at present is upon the wheel. Above all, it displeases him\nthat any should seek, or go about to revenge their own injuries,\nor to work their own deliverances; for that is the work of God,\nand he will do it by the kings: Nor is he weak, nor has he missed\nthe opportunity; nor doth he sleep but waketh, and waiteth to be\ngracious.\n\nThis also should teach them to be patient, and put them upon bearing\nwhat at present they may undergo, patiently. Let them wait upon\nGod; patiently let them wait upon men, and patiently let them bear\nthe fruits of their own transgressions; which though they should\nbe none other but a deferring of the mercy wished for, is enough\nto try, and crack, and break their patience, if a continual supply,\nand a daily increase thereof be not given by the God of heaven.\n\nAnd before I do conclude this, let me also add one word more; to\nwit, to exhort them to look that they may see that which God at\npresent may be doing among the Babylonians.\n\nWhen God had his people into Babylon of old, he presented them\nwith such rarities there, as he never shewed them in their own\ncountry. And is there nothing now to be seen by them that are not\nyet delivered from that oppression, that may give them occasion to\nstay themselves and wonder! What, is preservation nothing? What,\nis baffling and befooling the enemies of God's church nothing? In\nthe Maryan days here at home, there was such sweet songs sung in\nthe fire, such sweet notes answering them from prison, and such\nprovidences, that coals of burning fire still dropped here and\nthere upon the heads of those that hated God; that it might, and\ndoubtless did make those that did wisely consider of God's doings,\nto think God was yet near, with, and for, a despised and afflicted\npeople.3\n\nI conclude then, first with a word of counsel, and then with a\nword of caution.\n\nFirst, Let us mend our pace in the way of reformation, that\nis the way to hasten the downfall of Antichrist, ministers need\nreforming, particular congregations need reforming, there are but\nfew church-members but need reforming. This twenty years we have\nbeen degenerating, both as to principles, and as to practice; and\nhave grown at last into an amazing likeness to the world, both as\nto religion and civil demeanour: Yea, I may say, so remiss have\nchurches been in instructing those that they have received into\nfellowship with them; and so careless have the received been, of\nconsidering the grounds of their coming into churches, that most\nmembers, in some places, seem now to be at a loss; yea, and those\nchurches stand with their fingers in their mouths, and are as if\nthey would not, durst not, or could not help it.\n\nMy Second is, A word of caution.\n\n1. Take heed of over-looking, or of shutting your eyes upon your\nown guilt: 'He that covereth his sins, shall not prosper.' It is\nincident to some men, when they find repentance is far from them,\nto shut their eyes upon their own guilt, and to please themselves\nwith such notions of deliverance from present troubles, as will\nstand with that course of sin which is got into their families,\npersons, and professions, and with a state of impenitence: But I\nadvise you to take heed of this.\n\n2. Take heed in laying the cause of your troubles in the badness\nof the temper of governors. I speak not now with reflection upon\nany, excepting those concerned in this caution: God is the chief,\nand has the hearts of all, even of the worst of men, in his hand.\nGood tempered men have sometimes brought trouble; and bad tempered\nmen have sometimes brought enlargement to the churches of God:\nSaul brought enlargement (1 Sam 14:28). David brought trouble (2\nSam 12:10). Ahab brought enlargement (1 Kings 21:29). Jehoshaphat\nand Hezekiah did both sometimes bring trouble (2 Chron 19:2; 20:35;\n32:25). Therefore, the good or bad tempers of men sway nothing\nwith God in this matter; they are the sins or repentances of his\npeople, that make the church either happy or miserable upon earth.\n\nTake heed, I say therefore, of laying of the trouble of the church\nof God at the doors of governors; especially at the doors of kings,\nwho seldom trouble churches of their own inclinations: (I say,\nseldom; for some have done so, as Pharaoh:) But I say, lay not the\ncause of your trouble there; for oftentimes they see with other\nmen's eyes, hear with other men's ears, and act and do by the\njudgments of others: Thus did Saul, when he killed the priests of\nthe Lord (1 Sam 22:18); and thus did Darius, when he cast Daniel\ninto the lions' den (Dan 6:7). But rather labour to see the true\ncause of trouble, which is sin; and to attain to a fitness to be\ndelivered out thence, and that is by repentance, and amendment\nof life. If any object, That God oft-times delivers his of mere\ngrace: I answer, That's no thanks to them; besides, we must mind\nour duty. Further, When God comes to save his people, he can cut\noff such objectors, if they be impenitent, as the sinners of his\npeople; and can save his church, without letting of them be sharers\nin that salvation: So he served many in the wilderness; and 'tis\nto be feared, so he will serve many at the downfall of Antichrist.\n\nI shall say no more, but to testify my loyalty to my king, my love\nto my brethren, and service for my country, has been the cause of\nthis my present scribble. Farewell.\n\nThine in the Lord,\n\nJ. BUNYAN.\n\n\n\nOF ANTICHRIST.\n\nAntichrist is the adversary of Christ; an adversary really, a friend\npretendedly: So then, Antichrist is one that is against Christ;\none that is for Christ, and one that is contrary to him: And this\nis that mystery of iniquity (2 Thess 2:7). Against him in deed;\nfor him in word, and contrary to him in practice. Antichrist is\nso proud as to go before Christ; so humble as to pretend to come\nafter him, and so audacious as to say that himself is he. Antichrist\nwill cry up Christ; Antichrist will cry down Christ: Antichrist\nwill proclaim that himself is one above Christ. Antichrist is the\nman of sin, the son of perdition; a beast, [that] hath two horns\nlike a lamb, but speaks as a dragon (Rev 13:11).\n\nChrist is the Son of God; Antichrist is the son of Hell.\n\nChrist is holy, meek, and forbearing: Antichrist is wicked,\noutrageous, and exacting.\n\nChrist seeketh the good of the soul: Antichrist seeks his own\navarice and revenge.\n\nChrist is content to rule by his word: Antichrist saith, The word\nis not sufficient.\n\nChrist preferreth his Father's will above heaven and earth: Antichrist\npreferreth himself and his traditions above all that is written,\nor that is called God, or worshiped.\n\nChrist has given us such laws and rules as are helpful and healthful\nto the soul: Antichrist seeketh to abuse those rules to our hurt\nand destruction.\n\nAntichrist may be considered either more particularly, or more\ngenerally. 1. More particularly: And so there are many Antichrists\n(1 John 2:18). 2. More generally: And so the many maketh but one\ngreat Antichrist, one man of sin, one enemy, one great whore, one\nson of perdition (2 Thess 2:3; Rev 19:2).\n\nAgain, Antichrist must be distinguished, with respect to his more\ninternal and external parts; and so there is the spirit, soul, or\nlife (1 John 4:3); and also the body and flesh of Antichrist (2\nThess 2:7). The spirit, or soul, or life of Antichrist, is that\nspirit of error, that wicked, that mystery of iniquity, that under\ncolour and pretence of verity, draweth men from truth to falsehood.\nThe body or flesh of Antichrist, is that heap of men, that assembly\nof the wicked, that synagogue of Satan that is acted and governed\nby that spirit. But God will destroy both soul and body; He 'shall\nconsume the glory of his forest, and of his fruitful field, both\nsoul and body: [or from the soul, even to the flesh] and they shall\nbe [both soul and body] as when a standard-bearer fainteth' (Isa\n10:18).\n\nA PARTICULAR DESCRIPTION OF ANTICHRIST.\n\nAntichrist therefore is a mystical man, so made, or begotten of\nthe devil, and sent into the world, himself being the chief and\nhighest of him. Three things therefore go to the making up of\nAntichrist, the head, body, and soul. The devil he is the head;\nthe synagogue of Satan, that is the body; that wicked spirit of\niniquity, that is the soul of Antichrist. Christ then is the head\nof his church; the devil is the head of Antichrist; the elect\nare the body of Christ; the reprobate professors are the body of\nAntichrist; the Holy Ghost is the spirit of life that actuateth\nChrist's body; that wicked spirit of iniquity, is that which\nactuateth the body of Antichrist. Thus therefore are the two great\nmighties set forth before us, who are the heads of those two\nbodies; and thus are these two bodies set before us, who are to\nbe actuated by these two spirits.\n\nThe reason why Christ came into the world, was, That he might\ndestroy all the works of the head of Antichrist, and they which he\nendeavoureth to complete by his wicked spirit working in his body\n(1 John 3:8). And the reason why Antichrist came into the world,\nwas, That the church, which is the body of Christ, might be tried,\nand made white by suffering under his tyranny, and by bearing\nwitness against his falsehoods. For, for the trial of the faithful,\nand for the punishment of the world, Antichrist was admitted to\ncome: But when he came, he first appeared there where one would\nhave thought there had been no place nor corner for his reception.\n\nWHERE ANTICHRIST FIRST APPEARED.\n\nThe devil then, made use of the church of God to midwife this\nmonster into the world, as the Apostle plainly shews, there he\nfirst sat, shewing himself (2 Thess 2:4). Here therefore was his\nfirst appearance, even in the church of God: Not that the church of\nGod did willingly admit him there to sit as such; he had covered\nhis cloven foot; he had plumbs in his dragon's mouth, and so came\nin by flatteries; promising to do for Christ and his church, that\nwhich he never meant to perform. For he shewed himself that he\nwas God, and in appearance, set his heart to do as the heart of\nGod (Eze 28:2-6). And who could have found in their hearts to shut\nthe door upon such an one? True, he came, when he came thither,\nout of the bottomless-pit; but there came such a smoke out thence\nwith him, and that smoke so darkened the light of the sun, of the\nmoon, of the stars, and of the day, that had they [the church] been\nupon their watch, as they were not, they could not have perceived\nhim from another man. Besides, there came with him so many locusts\nto usher him into the house of God (Rev 9:2,3), and they so suited\nthe flesh and reason of the godly of that day, that with good words\nand fair speeches, by their crafty and cunning sleights, whereby\nthey lay in wait to deceive, they quite got him in, and set him\nup, and made him a great one, even the chief, before they were\naware. Further, He quickly got him a beast to ride on, far, for\nsumptuous glory, beyond (though as to nature, as assish a creature\nas) that on which Baalam was wont to ride: And by this exaltation\nhe became not only more stately, but the horns of the beast would\npush for him (Rev 17:3-6).\n\nAgain, This man of sin, when he came into the world, had the art of\nmetamorphosing, and could change himself, both in form and shape,\ninto the likeness of a beast, a man, or woman; and the kings of\nthe earth, with the inhabitants of the world, began then to love\nsuch women dearly; wherefore they went to her into the bed of love,\nand defiled themselves with the filthiness of her fornications,\ngave her their troth, and became her husbands, and beloved sons;\ntook up helmet and shield, and stood to defend her; yea, though\nChrist himself, and some of the chief of his followers, cried out\nof her shame, and of the evil of their doings; yet would she be\naudacious.\n\nAlso this woman had now arrayed herself in flesh-taking ornaments,\nof the colour of purple and scarlet, and was decked with gold,\nand precious stones, and pearls, after the manner or attire of\nharlots. Thus came she to them, and lay in their bosoms, and gave\nthem out of her golden cup of the wine of her fornication; of the\nwhich they bibbed till they were drunken; and then, in requital,\nthey also gave her of such liquors as they could, to wit, to drink\nof the blood of saints, and of martyrs of Jesus, till she, like\nthese beasts, was drunken also.\n\nNow when they were drunken, they did as drunkards do, revel, roar,\nand belch out their own shame, in the sight of them that were\nsober: Wherefore they cried out upon such doings, and chose rather\nto die, than to live with such company. And so 'tis still with\nthem where she yet sitteth, and so will be till she shall fall\ninto the hands of the strong Lord, who will judge her according\nto her ways. And that she must do, as is implied by this, That\nher fornications are in a cup; she has therefore but her cup to\nbe drank out; wherefore when it is empty, then, whether she will\nor no, the Lord God will call her to such a reckoning, that all\nthe clothes on her back, with what pearls and jewels she has,\nshall not be able to pay the shot.\n\nOF THE RUIN OF ANTICHRIST.\n\nAntichrist, as was said, had a time to come into the world, and so\nmust have a time to go out again: For although he saith that he\nis a God, yet must he be subject to the will of God, and must go\nas well as come according to that will. Nor can all the fallen\nangels, with all the members and limbs of Antichrist, cause that\nthis their brat should abide so much as one day longer than our\nGod's prefixed time. And this the head of Antichrist understandeth\nvery well: Wherefore the Holy Ghost saith, 'Woe to the inhabiters\nof the earth, and of the sea! for the devil is come down unto you,\nhaving great wrath, because he knoweth that he hath but a short\ntime' (Rev 12:12).\n\nBesides, the text says plainly, The Lord shall destroy him (2 Thess\n2:8), and that he goeth into perdition (Rev 17:11; 19:26). Also\nthe church of God believes it, and the limbs of Antichrist fear\nit.\n\nNow when, or as his time shall come to be destroyed, so he shall\nbe made a hand of; and that with such instruments and weapons of\nGod's indignation, as best shall be suited to his several parts.\n\nSuch weapons as are best for the destroying of his soul, shall be\nused for the destroying of it; and such weapons as are best for the\ndestroying of his body, shall be made use of for the destroying\nof it.\n\nTHE SOUL OF IT DESTROYED, AND HOW.\n\nAnd therefore, as to his soul, or that spirit of error that governs\nhim in all his works of mischief; this must be consumed by the\nspirit of Christ's mouth, and be destroyed by the brightness of\nhis coming.\n\nThis we have in the words of Paul: 'For [saith he] the mystery of\niniquity [the spirit of Antichrist] doth already work: only he who\nnow letteth, will let, until he be taken out of the way. And then\nshall that wicked be revealed, whom the Lord shall consume with\nthe spirit of his mouth, and shall destroy with the brightness of\nhis coming' (2 Thess 2:7,8). The Apostle here treateth of Antichrist,\nwith reference to his more subtil and spiritual part, since that\nindeed is the chiefest of Antichrist: Wherefore he calls it that\nwicked; not, that wicked one, as referring to the whole; but that\nwicked, as referring to the mystery or spirit of iniquity, the\nheart and soul of Antichrist; and tells us, that the Lord shall\n'consume him with the spirit of his mouth, and shall destroy him\nwith the brightness of his coming.'\n\nNow, by the spirit of his mouth, I understand his holy word, which\nis called 'The word and breath of his lips' (Isa 11:4). And also,\n'The sword of his mouth' (Rev 2:16). By 'the brightness of his\ncoming,' I also understand, not only his presence, but an increase\nof light by his presence; not only to help Christians to begin\nto bear witness against some parts and pieces of the errors\nof Antichrist, but until the whole is rooted out of the world.\nBy this, I say, must the soul, spirit, or life of Antichrist be\ntaken away. But how shall Christ by this rod, sword, or spirit of\nhis mouth, consume this wicked, this mystery of iniquity? Not by\nhimself immediately, but by his spirit and word in his church;\nthe which he will use, and so manage in this work, that they shall\nnot rest till he by them has brought this beast to his grave. This\nbeast is compared to the wild boar, and the beast that comes out\nof the wood to devour the church of God, (as we read in the book\nof Psalms: 80:13) But Christ, with the dogs that eat the crumbs\nof his table, will so hunt and scour him about, that albeit he\nmay let out some of their bowels with the tushes of his chaps,\nyet they will not let him alone till they have his life: For the\nchurch shall single him out from all beasts, and so follow him\nwith cries, and pinch him with their voices, that he alone shall\nperish by their means.4 Thus shall Christ consume and wear him out\nby the spirit of his mouth, and destroy him with the brightness\nof his coming\n\nHence you find again, That this wicked, is to melt and consume\naway as grease: For the Lord Jesus shall consume him, and cause\nhim to melt away; not all at once, but now this part, and then\nthat; now his soul, and after that his body, even until soul and\nbody are both destroyed.\n\nAnd that you may be convinced of the truth of this thing, do but\nlook back and compare Antichrist four or five hundred years ago,\nwith Antichrist as he is now, and you shall see what work the Lord\nJesus has begun to make with him, even with the spirit and soul,\nand life of Antichrist; both in confounding and blasting of it by\nthis spirit of his mouth, as also by forcing of it to dishonourable\nretreats, and by making of it give up to him, as the conqueror,\nnot only some of his superstitious and diabolical rites and\nceremonies, to be destroyed, but many a goodly truth, which this\nvile one had taken from his church, to be renewed to them: Nay,\nfurther, he hath also already began to take from him both kingdoms\nand countries, though as to some not so absolutely as he shall do\nby and by. And in the meantime, this is the plague wherewith the\nLord shall plague or smite the people that have fought against\nJerusalem: 'Their flesh shall consume away while they stand upon\ntheir feet, and their eyes shall consume away in their holes, and\ntheir tongue shall consume away in their mouth' (Zech 14:12). And\nhow has this long ago been fulfilled here in England! as also in\nScotland, Holland, Germany, France, Sweden, Denmark, Hungary, and\nother places! (Isa 17:4-6). Nor hath this spirit of Antichrist,\nwith all his art and artificers, been able to reduce to Antichrist\nagain, those people, nations, or parts of nations, that by the\nspirit of Christ's mouth, and 'the brightness of his coming,'\nhave been made to forsake him, and to turn from him to Christ:\nThe reason is, for that the Lord has not retreated, but is still\ngoing on in the spirit of his mouth, and his brightness, to\nmake that conquest over him that is determined, in the way that\nis determined: Of which more shall be spoken afterward; for the\npath-way that he goeth, is as the shining light, which shines\nmore and more unto noon. True, the fogs of Antichrist, and the\nsmoke that came with him out of the bottomless-pit, has darkened\nand eclipsed the glorious light of the gospel: But you know, in\neclipses, when they are on the recovering hand, all the creatures\nupon the face of the earth cannot put a stop to that course, until\nthe sun or the moon have recovered their glory. And thus it shall\nbe now, the Lord is returned to visit the earth, and his people\nwith his primitive lustre; he will not go back, nor slack his hand,\nuntil he has recovered what Antichrist has darkened of his. 'The\nanger of the Lord shall not return, until he have executed, and\ntill he have performed the thoughts of his heart: in the latter days\nye shall consider it perfectly' (Jer 23:20). Therefore he saith\nagain, 'The light of the moon shall be as the light of the sun [was\nin her eclipse;] and the light of the sun shall be sevenfold, as\nthe light of seven days, in the day that the Lord bindeth up the\nbreach of his people, and healeth the stroke of their wound,' &c.\nas the verse before has it: 'In the day when the towers fall.' For\n(as was said before) as to the recovery of the light of the gospel\nfrom under antichristian mists, and fogs of darkness; Christ will\ndo that, not by might nor power, but by the spirit of his mouth,\nand the brightness of his coming: Wherefore the soul of Antichrist,\nor that spirit of wickedness by which this gospel-light hath been\ndiminished, must be consumed and destroyed by that spirit also. Nor\ncan any other way of conquest over that be thorough, and lasting;\nbecause that spirit can by no other means be slain. The body\nof Antichrist may be destroyed by other instruments, but spirits\ncannot be killed but by spirits. The temporal sword then may kill\nthe body, but after that it hath no more that it can do, wherefore,\nthe other must be dealt with by another kind of weapon: And here\nis one sufficient, the spirit against the spirit; the spirit and\nface of Christ, against the spirit, that wicked, of Antichrist.\nAnd by this spirit of Christ's mouth, all the spirit that is in\nall the trinkets and wash of Antichrist shall also be destroyed;\nso that those trinkets, those rites, ceremonies, and ordinances\nof this man of sin, shall be left as carrion upon the face of the\nearth, and shall stink in the noses of men, as doth the corrupted\nblood of a dead man.\n\nTHE ORDINANCES OF ANTICHRIST.\n\nNow therefore will the beauty of Antichrist fade like a flower,\nand fall as doth a leaf when the sap of the tree has left it; or\nas the beauty departeth from the body, when the soul, or life,\nor spirit is gone forth. And as the body cannot be but unpleasant\nand unsavoury when under such a state; so the body of Antichrist\nwill be to beholders, when the Lord has slain the spirit thereof.\nIt is the spirit of Antichrist that puts life into the body; and\nthat puts lustre into the ordinances of Antichrist, as the light\nof the sun, and of the moon, and of the stars, do put lustre upon\nthe things of this visible world: Wherefore, when this spirit, and\nsoul, and life of Antichrist is slain, then it will be with him\nas 'twould be with the world, had it no light of the sun, of the\nmoon, or of the stars.\n\nAnd hence, as the loss of our natural life is compared to the loss\nof these lights (Eccl 12:2); so the loss of the life, soul and\nspirit of Antichrist is compared to these things also. For, the\nsoul of Antichrist is compared to a heaven; and her ordinances\nand rites, to the ordinances of heaven: wherefore, when the Lord\ncomes to fight against her with the spirit of his mouth, he saith,\n'The stars of heaven [shall be darkened], and the constellations\nthereof shall not give their light' (Isa 13:10); because he will slay\nthat spirit of Antichrist that is in them (Isa 34; Rev 6:13,14).\n\nTake things therefore more distinctly, thus: The antichristians'\nspirit, is the heaven of antichristians; their sun, moon and stars,\nare their superstitious ordinances; their earth is the body or\nflesh of Antichrist, otherwise called the church and synagogue\nof Satan. Now as the earth cannot live, and be desirable, without\nthe influences of the spirit of the heavens; so neither can Antichrist\nlive, when the Lord shall darken the light of his heaven, and shall\nslay the spirit thereof. Hence you read, as I touched before, that\nwhen his heaven shall be rolled together as a scroll, 'all the\nhost thereof,' unto which I compare the ordinances of Antichrist,\n'shall fall down, as the leaf falleth off from the vine, and as\na falling fig from the fig-tree' (Isa 34:4). But how, or why doth\nthe leaf, or the fig fall from the tree? Why, because the spirit,\nor sap of the tree, is gone from them.\n\nTherefore, the first and chief proceeding of the Lord with the man\nof sin, is to slay his soul, that his body may also be consumed:\nAnd when the spirit of Antichrist shall be made to leave both the\nbody and ordinances of Antichrist, 'twill be easy to deal both\nwith the one and the other. And first, for the ordinances of\nAntichrist; because the spirit of error is in them, as well as in\nthe body itself. When that spirit, as I said, has left them, they\nwill of themselves even moulder away, and not be: As we have seen\nby experience here in England, as others also have seen in other\ncountries. For as concerning his masses, prayers for the dead,\nimages, pilgrimages, monkish vows, sinful fasts, and the beastly\nsingle life of their priests, though when the spirit of Antichrist\nwas in them, they did bear some sway in the world; yet now, of\nwhat esteem are they? or who has reverence for them? They are now\nblown together under hedges, as the dry leaves, for the mice and\nfrogs to harbour in: yea, the locusts too, camp in the hedges\namong the dry leaves, in the cold day, and 'when the sun ariseth\nthey flee away' (Nahum 3:15-17). When 'tis a cold day for them in\na nation, then they lurk in the hedges, though their ordinances\nlie there, as leaves that are dry, and fallen down from the tree;\nbut when the sun ariseth, and waxeth warm, they abide not, but\nbetake them to their wings, and fly away. But one would think that\nfallen leaves should have no great nourishment in them: True, if\nyou have respect to men, but with vermin any thing will do: We\nspeak then of them with reference to men, not with respect to the\nvery members of Antichrist: And I say, as to them, when the spirit\nof Antichrist is gone out of these ordinances, they will be with\nthem as dry leaves that no body seeketh after. The ordinances\ntherefore of Antichrist are not able to bear up themselves in\nthe world, as the ordinances of the Lord Jesus are, for even the\nordinances of Christ, where the spirit of Christ is not, are yet\nin some esteem with men: But THESE, when the spirit of delusion\nhas left them, are abhorred, both skin and bones: For in themselves\nthey are without any sense, or rationality (Eze 20:25,26); yea,\nthey look as parts of things which are used to conjure up devils\nwith: These were prefigured by the ordinances that were NOT\ngood, and by the judgments whereby one should not live. For what\nis there, or can there be of the least dram of truth or profit in\nthe things that are without the word, that being the only stamp\nby which one is distinguished from the other? I say, What is there\nin any of them, to the man whose eyes are open, but delusion and\ndeceit! Wherefore, as has been expressed already, when the Lord\nChrist, by the spirit of his mouth, &c. shall drive this mystery\nof iniquity from them, and strip them of that spirit of delusion\nthat now by its craft puts bewitching excellency upon them, they\nwill of themselves become such stinking rivers, ponds and pools,\nthat flesh and blood will loathe to drink of them; yea, as it was\nwith the ponds and pools of Egypt, they will be fit for nought\nbut to breed and hatch up frogs in.\n\nWherefore these ordinances shall be rejected, not one of them shall\nfind favour with men on earth; when the Lord, 'by the spirit of\nhis mouth, and the brightness of his coming,' shall have separated\ntheir spirit from them.\n\nNow, by ordinances of Antichrist, I do not intend things that only\nrespect matters of worship in Antichrist's kingdom, but those civil\nlaws that impose and enforce them also; yea, that enforce THAT\nworship with pains and penalties, as in the Spanish inquisition:\nFor these must, as the other, be overthrown by Christ, by the\nspirit of his mouth, and the brightness of his coming: For these\nlaws, as the other, took their being, and have their soul and\nlife by the spirit of Antichrist; yea, as long as there is life\nin them, 'tis because the spirit of that man of sin yet remaineth\nin them. Wherefore, these are also great ordinances, though of\nanother nature than those mentioned before: Great, I say, are they;\nforasmuch as neither the church of Antichrist, nor his instruments\nof worship, can either live or stand without them. Wherefore, it\nwas admitted to the image of the beast, not only to speak, but to\ncause. To speak out his laws of worship, 'and cause that as many\nas would not worship the image of the beast, should be killed'\n(Rev 13:15). And mark, This is because that the life that was\ncommunicated to the image of the beast, was by him also communicated\nto his word and authority. Wherefore, these laws must not be\nseparated from those in which the spirit of Antichrist is; yea,\nthey are the very pillars and sinews by which antichristianism\nremains: And were these dis-spirited, the whole building would\nquickly become a ruinous heap.\n\nWhat could the king of Babylon's golden image have done, had it\nnot been for the burning fiery furnace that stood within view of\nthe worshippers? (Dan 3). Yea, what could that horrible command,\nto pray, for thirty days, to neither God nor man, but to the king,\nhave done, had it not been for the dark den, and the roaring lions\nthere in readiness to devour those that disobeyed it? (Dan 6). As\ntherefore the burning fiery furnace, and the den of lions, were\nthe support of the horrible religion of the Babylonians of old; so\npopish edicts are the support of the religion of Antichrist now;\nand as long as there is spirit, that is, authority, in them, they\nare like to those now mentioned; the spirit of such laws is that\nthat makes them dreadful: For as the furnace would have been next\nto nothing, if void of fire; and the den as little frightful, if\ndestitute of lions; so these laws will be as insignificant, when\nChrist has slain that spirit that is in them; that spirit that\ncauses that as many as will not worship the image of the beast,\nshould be killed.\n\nNor can any sword reach that life of Antichrist that is in these,\nbut the sword of Christ's mouth: Therefore, as all the religious\nrites and ceremonies of Antichrist are overthrown by his spirit\nworking in his, as Christians; so those antichristian laws will\nhave their soul and their life taken from them also by this spirit\nof his mouth working in some of his, as magistrates, and no otherwise;\nfor before kings and princes, &c. come to be enlightened about the\nevils that are in such edicts, by the spirit of the living God,\nthey will let this image of the beast both speak and cause, &c.\nBut when they shall see, they will say, let it be decreed that\nthis prop of Antichrist be taken down. It was decreed by Darius,\nthat they that prayed, for thirty days, to any God but him, should\nbe cast into the den of lions (Dan 6:9); but this was before he\nsaw; but when he came to see, then he decreed again; a decree that\nquite took away the power of that which he had decreed before (Dan\n6:26).\n\nNor are we without instances of this kind nearer home: who is now\nafraid of the act for burning of those that papists call heretics,\nsince by the king and parliament, as by the finger of God, the\nlife and soul is taken out of it. I bring this to shew you, that\nas there is life in wicked antichristian penal laws, as well as\nin those that are superstitiously religious; so the life of these,\nof all these, must be destroyed by the same spirit working in\nthose that are Christ's, though in a diverse way.\n\nNor will the life of these sinews, as I have called them, be\ntaken away; but as God shall enlighten men to see the abominable\nfilthiness of that which is antichristian worship: as would easily\nbe made appear, if some that dwell in those countries where the\nbeast and his image have been worshiped, would but take the pains\nto inquire into antiquity about it. As the noble king, king Henry\nVIII did cast down the antichristian worship; so he cast down the\nlaws that held it up: so also did the good king Edward his son.\nThe brave queen, queen Elizabeth also, the sister to king Edward,\nhath left of things of this nature, to her lasting fame behind\nher. And if one such law of Antichrist hath escaped the hand of\none, another hath taken it, and done that execution on it that\ntheir zeal and piety prompted them to.\n\nThere is yet another thing that the spirit of Antichrist is\nimmediately concerned in; and that is, the antichristian names\nof the men that worship the beast: the names, I mean, that the\nAntichrist hath baptized them into: for those names are breathed\nupon them by the very spirit of Antichrist; and are such as\nare absolutely names of blasphemy, or such as do closely border\nthereupon; some such as Elihu durst not for his life give unto\nmen, only he calls them 'flattering titles' (Job 32:21,22). Now\ntherefore, of the danger (though not of the names themselves) you\nread sufficiently in the scripture; and perhaps the Holy Ghost\nhas contented himself with giving of items that are general, that\nmen might, as to them, be the more cautious of what names they\ngive one to another (Rev 17:5); but this is clear, they are worn\nby men of spiritual employ: but since they are but mentioned, and\nare not distinctly nominated, how should we know which are they,\nand which not? Verily, by searching the word of God, and by seeing\nby that what names we are allowed to give unto men, with reference\nto their offices, dignities, and places: for God has a quarrel with\nthe names, as well as with the persons that wear them; and when\nhis Son shall down with Antichrist, he will slay seven thousand\nnames of men, as well as the persons of the worshippers of the\nbeast (Rev 11:13).\n\nBut there are things, as well as men (Job 22:28); and these also have\nbeen baptized into those names by the very spirit of Antichrist,\nand must be destroyed by Christ, the spirit of his mouth, and the\nbrightness of his coming: 'The idols he shall utterly abolish' (Isa\n2:18); and there are men that are idols as well as things (Zech\n11:17): wherefore, let men have a care, as to shun the worship of\nidols, so that they bare not the name, or stand in the place of\none: and the reason of this caution is, because name and thing\nare both abominable unto God.\n\nTo give you the number of these names that the spirit of Antichrist\nhas baptized men into, (besides the things that do also wear such\nblasphemies upon them,) would be a task too great for me, and too\nwearisome for you. It shall satisfy then, that I give you notice\nthat there are such things and men and names; and that I put you\nupon search to find out what they be. But whatsoever of the spirit,\nor soul, or life of Antichrist is in these names, men, or things,\nmust be consumed by Christ, by the spirit of his mouth, and the\nbrightness of his coming.5\n\nAnother thing that I would touch upon is this; to wit, The lying\nlegends, and false miracles that Antichrist cries up: These, by\nthe means of which such as dwell upon the earth are deceived, and\nmade to adore and worship the beast: these have their life and soul\n(as had those mentioned before) from the spirit of wickedness;\nand must be destroyed as they, namely, by Christ, the spirit of\nhis mouth, and the brightness of his coming: for these are not of\nthe body of Antichrist, but rather such implements, or whatever\nyou will call them, by which the spirit and soul of Antichrist\nis conveyed into, and kept also alive in the body of Antichrist,\nwhich is the church and synagogue of Satan; you may call them\norgans and means by which that wicked worketh in the mysteries of\niniquity, for the begetting of, and maintaining a lying and false\nbelief of the religion of the beast: nor can it be thought, but\nthat, as the antichristian statists6 of Antichrist, mentioned\nbefore, do put a dread and fear upon men that are worshippers\nof the beast, and his image, to the holding of them still to his\nservice; so these legends and miracles do, on the other hand,\nabridge and bind their consciences to that worship; but all because\nof that spirit of Antichrist that is in them.7\n\nSo then, here is the spirit of Antichrist diffusing itself into all\nthe things pertaining to the kingdom of the beast; for it dwells\nin the body of Antichrist; it dwells in the matters and things\nof worship of Antichrist; it dwells in the titles and names that\nare antichristian; and it dwells in the laws, legends and miracles\nof Antichrist. And as it is the spirit of Antichrist, so it must\nbe destroyed; not by sword, nor by bow, but by Christ, as fighting\nagainst it with the spirit of his mouth, and as conquering of it\nby the brightness of his coming.\n\nTHE BODY OF ANTICHRIST DESTROYED, AND HOW.\n\nWe come now to discourse of the body or flesh of Antichrist, and\nof the destruction of that; for that must be destroyed also. Now\nthe body of Antichrist, is that church or synagogue in which the\nspirit of Antichrist dwells, or unto which the spirit of Antichrist\nis become a soul and life.\n\nAnd this is to be destroyed, either as it is a body mystical, or\nunder the more gross consideration.\n\nFirst, As it is a body mystical, and so it is to be destroyed\nabsolutely.\n\nSecondly, As it is to be considered more grossly, and so it is to\nbe destroyed conditionally. That is, if repentance doth not save\nthe men that have gone to the making up of this body, and to the\nrejoicing in it.\n\nAs she is a body mystical, so she is to be destroyed the same way\nthat the things of Antichrist, of which we discoursed before, were\nto be destroyed; to wit, by Christ, the spirit of his mouth, and\nthe brightness of his coming.\n\nThis then is the sum, as to this: That the church of Antichrist,\nas a church, shall be destroyed by the word and spirit of Christ.\nNor can anything in heaven prevent it, because the strong God\nhas decreed it: 'and a mighty angel took up a stone, like a great\nmill-stone, and cast it into the sea, saying, Thus with violence\nshall that great city Babylon be thrown down, and shall be found\nno more at all' (Rev 18:21). This city, Babylon, is here sometimes\nconsidered in the whole, and sometimes as to the parts of it;\nbut always, whether in whole, or in part, as some, or else as the\nwhole of the antichristian church; and as such, it must not be\ndestroyed, but by the means aforesaid. By which means her witchcrafts,\nspiritual whoredoms, spiritual murders, thefts, and blasphemies,\nshall be so detected and made manifest, so laid open, and so\ndiscovered, that the nations shall abhor her, flee from her, and\nbuy her merchandise no more (Rev 18:11). Hence her tempting things\nrot, and moulder away; for these will not keep, they are things\nnot lasting, but that perish in the using: what then will they\ndo when they are laid by? Therefore it follows, 'All things which\nwere [thy] dainty and goodly [ones] are departed from thee, and\nthou shalt find them no more at all' (Rev 18:14). Now, if when\nshe had things to trade with, her dealers left her; how shall she\nthink of a trade, when she has nothing to traffic with? Her things\nare slain, and stink already, by the weapons that are made mention\nof before; what then will her carcase do? It follows then, that\nas to her church-state, she must of necessity tumble: wherefore,\nfrom Revelation 18:22 to 24, you have the manner of her total ruin\nas a church, and something of the cause thereof.\n\nBut as she must, with reference to her body, be considered\nmystically as a church; so also she must be considered as a body\nof men, (this is that which I called more grossly,) and as such,\nagainst whom the wrath of God will burn, and against whom, if\nrepentance prevent not, he will have indignation for ever. These,\nI saw are them; to wit, as they are the body of the people, that\nhave been seduced by this spirit of Antichrist, that have been\nmade use of to do all the mischiefs that have been done both to\ntrue religion, and to the professors of it, for this many hundred\nyears, wherefore these must not escape. Wherefore you find, that\nafter Antichrist, as to the spirit and mystery of Antichrist, is\nslain, that the body of Antichrist, or the heap of people that\nbecame her vassals, come next to be dealt withal.\n\nTherefore, the angel that standeth in the sun, makes a proclamation\nto all the fowls that fly in the midst of heaven, to gather\nthemselves, and to come unto the supper of the great God; that\nthey may eat the flesh of the several sorts of the men that have\nbeen the lovers, the countenancers, the upholders and defenders of\nher antichristian state, worship, and falsehoods (Rev 19:17,18):\nfor abundance of their hearts shall be hardened, and made yet more\nobdurate, that they may be destroyed for the wickedness that they\nhave done.\n\nWherefore, you find (as did the enemies of the church of old,)\nthat they might revenge themselves for the loss of their idol, or\nantichristian state, begin a new war with the king, whose name\nis the Lord of hosts: 'And I saw the beast, and the kings of the\nearth, and their armies, gathered together to make war against him\nthat sat on the horse, and against his army' (Rev 19:19).\n\nTheir implacable malice remained when their church-state was gone;\nwherefore they will now at last make another attempt upon the men\nthat had been the instruments in Christ's hand to torment them\nthat dwelt on the earth; of which more hereafter.\n\nNow therefore is the last stroke of the batter,8 with reference to\nthe destroying of the body of Antichrist; only the head of this\nmonster remains, and that is SATAN himself: wherefore, the next\nnews that we hear, is, that he is taken also: 'And I saw an angel\ncome down from heaven, having the key of the bottomless pit and a\ngreat chain in his hand. and he laid hold on the Dragon, that old\nserpent, which is the devil, and Satan, and bound him a thousand\nyears, and cast him into the bottomless pit, and shut him up, and\nset a seal upon him, that he should deceive the nations no more,\ntill the thousand years should be fulfilled,' &c. (Rev 20:1-3).\n\nBRAVE DAYS WHEN ANTICHRIST IS DEAD.\n\nNow therefore there will be nothing of Antichrist to be seen\nthroughout the nations, but ruinous heaps, and desolate places. It\nis said of the army of the man of sin, when he came into the land\nof God's people, though it was before him 'as the garden of Eden,'\nyet behind him 'twould be as 'a desolate wilderness' (Joel 2:3);\nsuch ruins would he make of the flock of God, and of all their\nordinances, and heavenly dainties. But when the days that I have\nspoken of, shall come, it will be to him a time of retaliation:\nfor it shall then be done unto Antichrist, as he hath done to the\nchurch of God: As he hath made women childless, so shall he be\nmade childless; as he has made Zion sit upon the ground, so now\nmust this wicked one come down and sit in the dust; yea, as he\nhas made many churches desolations, so now shall he be also made\na desolation. Wherefore, whoso will find his body, they must look\nfor it in the side of the pit's mouth; and whoso will find his\nfriends and companions, they must look for them there likewise.\n'They have set her a bed in the midst of the slain with all her\nmultitude: her graves are round about him: all of them uncircumcised,\nslain by the sword: though their terror was caused in the land\nof the living, yet have they borne their shame with them that go\ndown to the pit, he is put in the midst of them that be slain.\nThere is Meshech, Tubal, and all her multitude:--There is Edom,\nher kind, and all her princes, &c.--There be the princes of the\nnorth, all of them,--which--with their--might' are laid with them\nthat are 'slain by the sword, and bare their shame with them that\ngo down to the pit' (Eze 32:25-30). For 'as Babylon hath caused\nthe slain of Israel to fall, so at Babylon shall fall the slain\nof all the earth' (Jer 51:49). The margin reads it thus: Both\nBabylon is to fall, O ye slain of Israel! And with Babylon the\nslain of all the earth. Now then she is gone down, when all these\nthings shall be fulfilled; and what remains now, but to talk of\nher, as folk used to do of them that are dead: for the day will\ncome that the church of God shall have no more of Antichrist,\nBabylon, or the mother of harlots, than only the remembrance of\nher; to wit, that there was such an enemy of God in the world; that\nthere was such a superstitious, idolatrous, bloody people in the\nworld. Wherefore the people that shall be born, that shall live\nto serve God in these happy days, they shall see Antichrist only\nin its ruins; they shall, like the sparrows, the little robins,\nand the wren, sit and sing, and chirrup one to another, while\ntheir eyes behold this dead hawk. 'Here [shall they say] did once\nthe lion dwell; and there was once a dragon inhabited: here did\nthey live that were the murderers of the saints; and there another,\nthat did used to set his throat against the heavens; but now in\nthe places where these ravenous creatures lay, grows grass, with\nreeds and rushes (Isa 35:7), [or else, now their habitation is\ncursed, nettles grow, and so do thorns and brambles, where their\npalaces were wont to be]. And as no good was with them while they\nlived, so their name stinketh now they are dead: yea, as they\nwrought mischiefs, and lived like the wild beasts when they enjoyed\ntheir abundance; so now the wild beasts of the desert, yea, they\nof the desert, shall meet with the wild beasts of the island: and\nthe satyr shall cry to his fellows. Their houses shall be full\nof doleful creatures, even as devils and wicked spirits do haunt\nthe desolate houses of the wicked, when they are dead' (Isa 34).\n'And Babylon, the glory of kingdoms, the beauty of the Chaldees\nexcellency, shall be as when God overthrew Sodom and Gomorrah.\nIt shall never be inhabited, neither shall it be dwelt in from\ngeneration to generation: neither shall the Arabian pitch tent\nthere: neither shall the shepherds make their folds there' (Isa\n13:19,20). A while after this, as was hinted before, the Christians\nwill begin with detestation to ask what Antichrist was? Where\nAntichrist dwelt? Who were his members? And, What he did in the\nworld? and it shall be answered by them that shall have skill\nto consider his features by the word, by way of taunt and scorn,\n'Is this the man that made the earth to tremble, that did shake\nkingdoms; that made the world as a wilderness, and destroyed the\ncities thereof; that opened not the house of his prisoners? All\nthe kings of the nations, even all of them, lie in glory, every\none in his own house. But thou art cast out of thy grave like an\nabominable branch; and as the raiment of those that are slain,\nthrust through with a sword, that go down to the stones of the\npit, as a carcase trodden under feet' (Isa 14:16-19).\n\nThere will be a strange alteration when Antichrist is dead, and that\nboth in the church, and in the world. The church and the members\nof it then, shall wear the name of their God in their foreheads;\nthat is, they shall be bold in the profession of their king, and\ntheir God; yea, it shall be their glory to be godly; and carnal\nmen shall praise them for it: the praise of the whole earth shall\nthe church of God be in those days.\n\nThen there shall no more be a Canaanite in the house of the Lord:\nno lion shall be there; the unclean shall no more tread in the\npaths of God's people, but the ransomed of the Lord shall walk\nthere.\n\nGlory that has not been seen nor heard of by the people that used\nto walk in sackcloth, shall now be set in the land of the living.\nFor as it was said of Christ, with reference to his day; so it\nshall be said of saints, with reference to this day: many kings\nand righteous men have desired to see the things that will be seen\nthen, and shall not see them: but without all doubt, the men that\nshall be born at this time, will consider that these glories, and\nliberties, and privileges of theirs, cost the people that walked in\nthe king of Babylon's fiery furnace, or that suffered the trials,\ntroubles and tyranny of the antichristian generation, more groans\nand hearty wishes, than they did them that shall enjoy them. Thus\nthen it will go; the afflicted prayed for them, and the possessors\nbless God for the enjoyment of them.\n\nOh! now shall the church walk in the light of the Lord, and sit\nevery man under his vine, and under his fig-tree, and none shall\nmake him afraid!\n\n'For the Lord will have mercy on Jacob, and will yet choose Israel,\nand set them in their own land: and the strangers shall be joined\nwith them, and they shall cleave to the house of Jacob. And the\npeople shall take them, and bring them to their place: and the\nhouse of Israel shall possess them in the land of the Lord for\nservants and handmaids: And they shall take them captives, whose\ncaptives they were; and they shall rule over their oppressors. And\nit shall come to pass in the day that the Lord shall give thee\nrest from thy sorrow, and from thy fear, and from the hard bondage\nwherein thou wast made to serve, that thou shalt take up this\nproverb against the king of Babylon, and say, How hath the oppressor\nceased! the golden city, (or the exactress of gold) ceased! The\nLord hath broken the staff of the wicked, and the sceptre of the\nrulers. He who smote the people in wrath with a continual stroke,\nhe that ruled the nations in anger, is persecuted, and none\nhindereth. The whole earth is at rest, and is quiet: they break\nforth into singing. Yea, the fir trees rejoice at thee, and the\ncedars of Lebanon, saying, Since thou art laid down, no seller is\ncome up against us' (Isa 14:1-8).\n\nAlso the world will now be (as it were) another thing than it was\nin the days of Antichrist: now will kings, and princes, and nobles,\nand the whole commonality be rid of that servitude and bondage\nwhich in former times (when they used to carry Bell and the dragon\nupon their shoulders) they were subjected to. They were then\na burden to them, but now they are at ease. 'Tis with the world,\nthat are the slaves of Antichrist now, as it is with them that are\nslaves and captives to a whore: they must come when she calls, run\nwhen she bids, fight with and beat them that she saith miscall her,\nand spend what they can get by labour or fraud upon her, or she\nwill be no more their whore, and they shall be no more her bosom\nones. But now! Now it will be otherwise! Now they will have no whore\nto please! Now they will have none to put them upon persecuting\nof the saints! Now they shall not be made, as before, guilty of\nthe blood of those against whom this gentleman shall take a pet!\nNow the world shall return and discern between the righteous and\nthe wicked; yea, they shall cleave to, and countenance the people\nof God, being persuaded, as Laban was of Jacob, that the Lord will\nbless them for his people's sakes: for at this day, 'the remnant of\nJacob shall be [among the Gentiles] in the midst of many people,\nas a dew from the Lord, as the showers upon the grass, that tarrieth\nnot for man, nor waiteth for the sons of men' (Micah 5:7).\n\nAlso in these days men shall come flocking into the house of God,\nboth kings and princes, and nobles, and the common people, as the\ndoves do to their windows: and for that cause it is spoken to the\nchurch, with reference to the latter days, saying, 'Enlarge the\nplace of thy tent, and let them stretch forth the curtains of thy\nhabitations: spare not, lengthen thy cords, and strengthen thy\nstakes; for thou shalt break forth on the right hand, and on the\nleft; and thy seed shall inherit the Gentiles, and make the desolate\ncities to be inhabited' (Isa 54:2,3).\n\nNow will be broken up those prophecies and promises that to this\nday lie as under lock and key, and that cannot be opened until\nthey be fulfilled. Now will the Spirit of God be poured forth\nabundantly; and our rivers shall be in high places, that is, shall\nbreak forth from the hearts of great ones; yea, then shall our\nwaters be made deep: 'And I will cause their rivers to run like\noil, saith the Lord God' (Eze 32:14). Then shall the differences,\nthe divisions and debates that are among the godly, cease: for\nmen 'shall see eye to eye, when the Lord shall bring again Zion'\n(Isa 52:8): yea, the watchmen of God's people shall do so; for it\nis for want of light in them, that the lambs have so butted one\nanother.\n\nNow the church of God shall read with great plainness the depths\nof providence, and the turnings and windings of all God's dark and\nintricate dispensations, through which she hath waded in the cloudy\nand dark day: now, I say, they shall see there was an harmony in\nthem; and that if one of them had been wanting, the work and way\nof her deliverance could not have been so full of the wisdom,\nand justice, and goodness of God; Wherefore now will that song be\nsung with clearer notes than ever: 'Great and marvellous are thy\nworks, Lord God Almighty; just and true are thy ways, thou king\nof Saints. Who shall not fear thee, O Lord, and glorify thy name?\nfor thou only art holy: for all nations shall come and worship\nbefore thee; for thy judgments are made manifest' (Rev 15:3,4).\nAnd again, 'For true and righteous are his judgments: For he\nhath judged the great whore, which did corrupt the earth with her\nfornication, and hath avenged the blood of his servants at her\nhand' (Rev 19:2).\n\nOF THE MANNER OF THE RUIN OF ANTICHRIST.\n\nWhat Antichrist is, I have told you; and that as to his soul and\nbody. I have also told you where, or in what things the spirit\nand life of Antichrist lieth, and how he shall reign for a time.\nI have moreover shewed you that he shall be destroyed, and by\nwhat, and that with reference both to his soul and body. Wherefore,\nwaving other things, I shall here only present you with a few short\nhints concerning the manner of his downfall.\n\nThere is the downfall, the time of the downfall, and the manner\nof the downfall of Antichrist.\n\nThe manner of the downfall of Antichrist, may be considered, either\nwith respect to the suddenness, unexpectedness, terribleness, or\nstrangeness thereof. It may also be considered with respect to the\nway of God's procedure with her, as to the gradualness thereof.\nAs to the suddenness thereof, 'tis said to be in an hour. It is\nalso to be, when by her unexpected; for then she saith, 'I sit\na queen' (Rev 18:7,8). For the terribleness of it, The nations\nshall shake at the sound of her fall (Eze 31:16,17). And for the\nstrangeness thereof, it shall be to the wonder of the world (Isa\n14:12), it will be as when God overthrew Sodom.\n\nBut I shall not enlarge upon this method in my discourse, but\nshall shew you the manner of the ruin of Antichrist, with respect\nto the gradualness thereof (Eze 16:36-43; Rev 18:8; Isa 47:9).\n\nAntichrist then shall be brought to ruin gradually; that is, by\ndegrees: A part after a part; here a fenced city, and there a high\ntower, even until she is made to lie even with the ground. And yet\nall shall be within the compass of God's days, hours, or moments;\nfor within the compass of these limited times Antichrist shall be\ndestroyed.9\n\nNow, (as I said) He, she, Sodom, Egypt, Babylon, Antichrist, shall\nbe destroyed, not all at once, after the way of our counting of\ntime; but by step after step, piece after piece. And perhaps there\nmay be in the words now following, something that signifies this:\nThey shall 'shew the king of Babylon that his city is taken at one\nend' (Jer 51:31). This is also shewed by the vessels in which is\ncontained the wrath of God for her, together with the manner of\npouring of it out. The vessels in which it is contained are called\nVIALS; Now a vial is that which letteth out what is contained in\nit by degrees, and not all at once.\n\nThere are also two things to be considered, as to the manner of\nits being poured out of them. The first respecteth the nature of\nthe vial. The other, the order of the angels that poured forth this\nwrath.\n\nFor the First: The vial, as it letteth out what is in it by degrees;\nso it doth it with certain gusts, that are mixed with strength and\nviolence, bolting it out with noise, &c.\n\nAs for the order of the angels, or that order that they observe,\nthey plainly shew that this enemy must come down by degrees; for\nthat these vials are by them poured out one after another, each one\nworking something of their own effects, before another is poured\nforth. The first is poured forth upon the antichristian earth: The\nsecond, upon her sea: The third is poured forth upon her rivers:\nAnd the fourth, upon her sun: The fifth is poured forth upon the\nseat of the beast: The sixth, upon her Euphrates: And the seventh,\ninto her air (Rev 16:2-17). And, I say, they are poured forth\nnot all at one time, but now one, and then another. Now, since by\nthese vials Antichrist must fall; and since also they are poured\nforth successively: 'Tis evident that this man of sin, this son\nof perdition, is to fall and die by degrees. He would not die at\nall, as is manifest by his wrestling with it; but he is a strong\nGod that judges, and therefore he must come down: His friends\nalso, with what cordials they can, will labour to lengthen out his\ntranquility; but God hath set his bounds, and he cannot go beyond\nthe time appointed.\n\nWe must also put a difference betwixt her being fought withal and\nwounded, and that of her dying the death. Michael and his angels\nhave been holding of her in play a long season; but yet she is\nnot dead (Rev 12): But, as I said, she shall descend in battle\nand perish, and shall be found no more for ever.\n\nA TENTH PART FALLS FIRST.\n\nTo speak then to the manner of the ruin of this Antichrist, with\nrespect to the gradualness thereof: It must piece after piece be\noverthrown, until at last every whit thereof is rolled down from\nthe rocks as a burnt mountain.\n\nAnd hence we read that this city falls first in a tenth part\nthereof, even while nine parts remain yet standing: Nor doth this\ntenth part, notwithstanding the faith and faithful testimony of the\ntwo witnesses, quite fall, until they are slain, and also raised\nagain: For 'tis said, The same hour that the witnesses were raised,\nthe tenth part of the city fell (Rev 11:13): The tenth part of\nthat city that reigneth over the kings of the earth, which city\nis Sodom, Egypt, Babylon, or the great whore (Rev 17:18).\n\nBy the city then, I understand the church of Antichrist in its\nutmost bounds; and so it reacheth as far as the beast with seven\nheads and ten horns hath dominion. Hence this city is also called\ncities, as one universe is called by the name of several countries,\n&c. And them cities also are called 'the cities of the nations'\n(Rev 16:19): For as when they are put together, they all make but\none; so when they are considered apart, they are found in number\nten, and answer to the ten horns upon the heads of the (seven\nheaded) beast that carries her, and do give her protection.\n\nThis then I take to be the meaning: That the antichristian church\nis divided into ten parts, and each part is put under one of the\nhorns of the beast for protection: But that aid and protection\nshall not help, when God shall come to execute judgment upon her:\nFor it saith, 'A tenth part of the city fell'; that is, first, and\nas a forerunner of the fall of all the rest: Now where this tenth\npart is, or which of the ten parts must fall first, or whether\nindeed a tenth part is already fallen, that I will leave to those\nthat are wiser than myself to determine.\n\nBut since I am speaking of the fall of a tenth part of Antichrist;\na word or two about the means of the fall thereof.\n\nThe means of the fall of this tenth part, is an earthquake; yet\nnot such as is universal, over the face of all, but an earthquake\nin that tenth part where that city stood that should fall. Now\nby earthquakes here, cannot be meant any thing but such a shaking\nas unsettleth the foundations of this tenth part: But whether it\nshall be in this tenth part as a city, or in it as a state, that\nI shall not determine; only my thoughts are, That it shall be\nan earthquake in that kingdom where this tenth part shall happen\nto be: An earthquake not to overthrow further than is appointed;\nand that is the city which is called the tenth part of the great\nAntichrist. So far as that state is a state, so far then it is\nshaken for reformation, not for destruction; for in the earthquake\nwere slain seven thousand (names of) men; and the remnant were\naffrighted, and gave glory to the God of heaven. But thus much for\nthe first: Great Babylon falleth first, in a tenth part of it.\n\nTHE NINE PARTS FALL.\n\nAgain, The next step that the strong God taketh towards the utter\noverthrow of Antichrist, will be more sore upon the whole, though\nnot at first universal neither, yet in conclusion, it shall throw\ndown the nine parts that are left: For thus it is recorded: 'And\nthe cities of the nations fell': The cities of the nations, the\nantichristian churches, otherwise called the daughters of the\nmother of harlots, and abominations of the earth.\n\nNow to shew you the hand of God in this second stroke, wherewith\nthe Lord will smite this enemy. 1. Here we have a great earthquake.\n\n2. And then, The fall of the cities of the nations.\n\nFor the earthquake, it is said to be such as never was, 'so mighty\nan earthquake, and so great' (Rev 16:18); for it extended itself\nas far as the other nine cities had any ground to stand on; for\nit shook the foundations of them all.\n\nThe fall of the cities, was not immediately upon the shake that was\nmade, but the earthquake produced an eruption, an eruption in the\nnine remaining parts of this city: And such an eruption as is of\nthe worser sort, for it divided them into a three-headed division:\n'And the great city was divided into three parts': the great city,\nto wit, the powers by which they were upheld. The meaning then is\nthis; when God shall strike this man of sin the second time, he\nwill not be so sparing as he was at first, when he struck but a\ntenth part to the ground; but now he will so shake, so confound,\nso divide, so raise up Antichrist against himself, to wit, in the\nbody and members of him, that they shall set to fighting, and to\ntearing one another in pieces, until they have consumed the whole\nof these nine parts. It was, saith the text, divided into three\nparts, which divisions are the worst of all: It will be therefore\nsuch a division as will bring them all to ruin. Hence it follows,\n'And the cities of the nations fell.'\n\nWherefore, this three-cornered eruption will be the most dreadful\nto Antichrist that ever was: It will be like that that was in\nJerusalem when she came to be laid even with the ground; and like\nthat that came upon the armies of the Gentiles, when they came up\nto fight against Jehoshaphat.\n\n'For the children of Ammon and Moab stood up against the inhabitants\nof Mount Seir, utterly to slay and destroy them: And when they\nhad made an end of the inhabitants of Seir, every one helped to\ndestroy another' (2 Chron 20:23). This, I say, is the division\nthat this mighty earthquake shall make betwixt the horns that are\nleft to these nine parts that remained, when the tenth part of\nthe city fell. And this will come to pass through the increase of\nthe heat of God's anger: For he is angry with the waters where\nthe woman sitteth, because they have delivered up his beloved to\nthe bloody whore; wherefore, he now will give them blood to drink\nin fury.\n\nHence his beginning to deal with Antichrist, is called, the\nbeginning of revenges: 'I will make [saith God] mine arrows drunk\nwith blood, and my sword shall devour flesh; and that with the blood\nof the slain and of the captives, from the beginning of revenges\nupon the enemy' (Deu 32:42). And therefore it is said again, that\nwhen God comes to do this work upon this Antichrist, it is because\n'it is the day of the Lord's vengeance, and the year of recompences\nfor the controversy of Zion' (Isa 34:8). 'For the day of vengeance\nis in mine heart, and the year of my redeemed is come' (Isa 63:4).\n\nA peace therefore cannot be made among these cities when God has\nforbidden it: Wherefore the effect of all, is, The cities of the\nnations fall. There is therefore like to be no more good days\nfor Antichrist after this earthquake has begun to shake her: No,\nnothing now is to be expected of her, but rumours, tumults, stirs,\nand uproars: 'One post shall run to meet another,--to shew the\nking of Babylon that his city is taken at one end': And again, 'A\nrumour shall both come one year; and after that in another year\nshall come a rumour, and violence in the land, ruler against\nruler,' &c. (Jer 51:31,46). So that this earthquake has driven\naway peace, shaken the foundations, and will cast the nine cities\ndown to the ground.\n\nGREAT BABEL FALLS.\n\nAnd this is a second stroke that God will give this man of sin,\nand a third cometh quickly. Wherefore it follows upon the downfall\nof these cities of the nations, that 'great Babylon came into\nremembrance before God, to give unto her the cup of the wine of\nthe fierceness of his wrath.' Now then, have at great Babylon.\nGreat Babylon! What is that? Why, I take it to be the mother, the\nmetropolitan, the great whore herself: For though sometimes, by\nthe great whore, or great Babylon, we may understand, the church\nof Antichrist in general; yet by it is meant more properly, the\nmother of the daughters, of whose overthrow we have spoken before.\nWe are now then come to the threshold of the door of the house of\nthe OLD one; to the door of the mother of harlots, and abomination\nof the earth. This then that but now is said to come into remembrance\nwith God, is that which gave being to the cities destroyed before;\nto wit, the mistress, the queen, the mother-church, as she calleth\nherself.\n\nAnd this is the wisdom of God concerning her, that she should not\nbe the first that should die; but that she should live to see the\ndestruction of her daughters, and pine away under the sight and\nsense of that, even until judgment also shall overtake herself.\n\nThus Pharaoh and his chief ones did live to see the greatest part\nof Egypt destroyed before judgment overtook them, but at last it\ncame to their doors also.\n\nZedekiah lived to see his children slain before his face, before\njudgment overtook him to his own personal destruction (Jer 52:8-11).\n\nBabylon also, when God sent the cup of his fury unto her, yet was\nto live to see the nations drink before her: 'Take the wine cup\nof my fury [said God to the prophet,] and cause all the nations\nto whom I send thee, to drink it' (Jer 25:15). To wit, All the\nkingdoms of the world which are upon the face of the earth. 'And\nSheshach shall drink after them' (verse 26). But what was Sheshach?\nmay some say. I answer, It was Babylon, the princess of the world,\nand at that time the head of all those nations (Dan 4:22), (as this\nqueen is now the mother of harlots). Wherefore, the same prophet,\nspeaking of the destruction of the same Sheshach, saith, 'How is\nSheshach taken? and how is the praise of the whole earth surprised!\nHow is Babylon become an astonishment among the nations!' (Jer\n51:41).\n\nNow, if this was the method of God's proceeding with his enemies\nin the way of his judgments of old, why may we not suppose that\nhe will go the same way with his great enemy now: especially since\nthose judgments mentioned before, were executed upon those, which,\nin some things, were figures of the great whore. Besides, we read\nhere plainly, that when the cities of the nations were fallen,\ngreat Babylon came into remembrance before God, to give her to\ndrink of the cup.\n\nFrom all which I conclude, as I did before, that the mother, the\nmetropolitan, the lady of kingdoms, shall live to see her daughters\nexecuted before her face: After which she shall come into\nconsideration herself; for she must assuredly drink of the cup.10\n\nThis destruction therefore must be last, for the reasons urged\nbefore, and also because she most deserves the bottom of the cup.\nThe bottom is the dregs, the most bitter part, and that where the\nmost heat, and fiercest wrath of God doth lie (Psa 75:8): Wherefore,\nalthough you find that by the first earthquake a great slaughter\nwas made, and that a tenth part of the city fell; yet from\nthat judgment some did escape: 'And the remnant were affrighted,\nand gave glory to the God of heaven' (Rev 11:13). But now, this\nearthquake, by virtue of which the cities of the nations fall,\nand as an effect of which great Babylon is come into 'remembrance\nbefore God,' neither spares one of the daughters of this whore,\nnor any man that is a lover of them; but it so is seconded by a\n'hail-storm,' and that hail-storm worketh so in wrath, that not\none escapes by repentance. Every hail-stone was the weight of a\ntalent, which some say is six pounds above half an hundred weight:11By\nthis therefore God shews, that now his anger was wrought up to the\nheight. I know not wherewith so to compare these hail-stones, as\nwith the talent of lead that was laid over the mouth of the ephah,\nwhich was prepared to hold the woman, whose name was wickedness,\nthis very whore of Babylon: For that talent of lead was to keep\ndown this mistress, that she might get no more out of the ephah,\nand these hail-stone are to banish her out of the world (Zech\n5:5-11): Therefore it follows, that she must have the most heavy\njudgment, even the bottom of the cup.\n\n'And great Babylon came into remembrance before God.' To remember\nwith God, is to visit either with grace or wrath, God is said to\nremember Rachel, when he visited her with the blessing of a fruitful\nwomb (Gen 30:22). It is said also that God remembered Noah, when\nthe time came on that he was to be delivered from the flood (Gen\n8:1). Here also he is said to remember Babylon, that is, to visit\nher with his anger for the wickedness that she had committed: 'To\ngive unto her the cup of the wine of the fierceness of his wrath.'\n\nNow then is the time of iniquity, when it will be come to the full;\nand now also is the time of God's anger, when it will be come to\nthe full: Now therefore must the murders (Rev 18:24), and thefts,\nand blasphemies, and fornications, &c., belonging to this mother\nof harlots, be recompensed to the full, to wit, with the dregs of\nthis cup: Yet since the hail-stones come by weight, and the wrath\ncomes by measure, (for so a talent and a cup imports) it follows,\nthat the Almighty God, even in the midst of the heat of all this\nanger, will keep to the rules of justice and judgment while he is\ndealing with this enemy: He has not passions, to carry him beyond\nrules of judgment; nor weakness, to cause him to fall short of\ndoing justice: Therefore he has (as was said) his judgments for\nher by weight, and his indignation by measure: But yet this weight\nand measure is not suited to her constitution, not with an intent\nto purge or refine her; but it is disposed according to the measure\nand nature of her iniquity, and comes to sweep her, as with the\nbesom of destruction, until she is swept off from the face of all\nthe earth.\n\nAnd thus I have shewed you the manner of the ruin of Antichrist;\nthat is, That it will be gradual, part after part, until the whole\nbe overthrown. And this truth may be applied both to the soul, as\nwell as to the body of Antichrist: For the soul, spirit, or life\nof Antichrist must also after this manner be destroyed. And hence\nit is said to be consumed, that is, by degrees: For to consume, is\nto destroy by degrees: Only this caution I would have the reader\nremember, That much of the soul of Antichrist may be destroyed,\nwhen none of her daughters are; and that the destruction of her\nspirit is a certain forerunner of the destruction of her body in\nthe manner that we have related.\n\nNow since she is dying, let us ring her passing-bell; for when she\nis dead, we that live to see it, intend to ring out.\n\n'For thus saith the Lord God; When I shall make thee a desolate\ncity, like the cities that are not inhabited; when I shall bring\nup the deep upon thee, and great waters shall cover thee; when I\nshall bring thee down with them that descend into the pit, with\nthe people of old time, and shall set thee in the low parts of the\nearth, in places desolate of old, with them that go down to the\npit, that thou be not inhabited; and I shall set glory in the land\nof the living; I will make thee a terror, and thou shalt be no\nmore: though thou be sought for, yet shalt thou never be found\nagain, saith the Lord God' (Eze 26:19-21).\n\nOF THE SIGNS OF THE APPROACH OF THE DOWNFALL OF ANTICHRIST.\n\nHaving in the foregoing discourse spoken of Antichrist his ruin,\nand the manner thereof, I now come to speak of the signs of the\napproach of her destruction. And whether I shall hit right, as to\nthese, that I must leave to time to make manifest; and in the mean\nwhile to the wise in heart to judge.\n\nThat she shall fall, there is nothing more certain; and when she\nis fallen, that she never shall rise again, is also as firmly\ndecreed; yea, and shewed too by him that cast the millstone into\nthe sea, and said, 'Thus with violence shall that great city\nBabylon be thrown down, and shall be found no more at all' (Rev\n18:21). This is therefore her fate and destiny, from the mouth\nof the holy one; and is sealed up in the scriptures of truth, for\nthe comfort of the people that have been afflicted by her.\n\nTrue, the time of her fall is not certainly known by the saints, nor\nat all believed by her; wherefore, her plagues must come unlooked\nfor by her. And as to the saints, their guesses, as to the time of\nher ruin, must needs be conjectural and uncertain. For her part,\nshe shall say, and that when she stands where she must suddenly\nfall, 'I shall be a lady for ever' (Isa 47:7-9). And as to the\nsaints that would very willingly see her downfall, how often have\nthey been mistaken as to the set time thereof.\n\nNor have I been without thought, but that this mistake of the godly\nmay become a snare to Antichrist, and a trap to her upholders.\nFor what can be a greater judgment, or more effectually harden the\nhearts of the wicked, than for them to behold that the predictions,\nprophecies, expectation and hopes of their enemies (as to their\nruin) should quite (as to the time) be frustrate, and made void.\n\nMoses prophesied, and the people hoped that God would give Israel\n'the land of Canaan'; and yet the Canaanites beat them (Num 14:40;\nJosh 7:5-9).\n\nJeremiah prophesied that the enemy should come and take the city\n[of] Jerusalem; but because he came once, and went back without\ndoing it, how stout and hardened were the hearts of that people\nagainst all the rest of his prophetic sayings, as to such a thing\n(Jer 37). Now the error lay not in these prophets, but in the people's\nmistaking the times: and if mistakes do so much harden the heart\nof the wicked, what will they do to such of them who make it their\nbusiness to blind and harden their hearts against God, by abusing\nall truths? Surely, when men seek to harden their hearts by\nabusing of truth, they will do it to purpose, when they have also\nthe advantage of the weakness of their professed enemies to do\nit by: especially when their enemies shall say they speak by the\nword of the Lord, and time shall manifest it to be both a mistake\nand a falsehood.\n\nIt is to be bewailed, namely, the forwardness of some in this\nmatter, who have predicted concerning the time of the downfall of\nAntichrist, to the shame of them and their brethren: nor will the\nwrong that such by their boldness have done to the church of God,\nbe ever repaired by them nor their works. But the judgments of God\nare a great deep; and therefore who can tell, since the enemy of\nGod would not be convinced by the power of truth, and the virtuous\nlives of some, but that God might leave them to be snared, hardened\nand emboldened to run upon their unavoidable destruction, by the\nlies and lightness of others. They begin to vaunt it already, and\nto say, Where is the word of the Lord, as to this, let it come\nnow. But when Agag said, 'surely the bitterness of death is past,'\nthen was the time for him to be hewn in pieces (1 Sam 15:32,33).\nI shall not therefore meddle with the times and seasons which the\nFather hath put in his own power; no, though they as to Antichrist's\nruin are revealed; because by the Holy Ghost there is a challenge\nmade, notwithstanding the time is set, and by the word related to\nthe man of wisdom, to find it out if he can (Rev 13:18).\n\nIf Samson's riddle was so puzzling, what shall we think of this?\nand though the angel hath intimated, that this sealed matter shall\nbe opened towards the time of the end (Dan 12:9); yet 'tis evident,\nsome have either been so hasty, or presumed too much upon their\nown abilities: for I am sure they have missed the mark, hardened\nthe heart of the enemy, stumbled the weak, and shamed them that\nloved them.\n\nBut since the most high hath irreversibly determined her downfall\nalso, let us see if we can have better success in discoursing upon\nthe signs, than others have had who have meddled with the timing\nthereof.\n\nFIRST SIGN.\n\nFirst then. The downfall and ruin of Antichrist draws near, when the\nchurch and people of God are driven from all those hiding-places\nthat God has prepared for them in the wilderness. The church of\nGod, when the dragon did his worst, had an hiding-place prepared\nher of God, that she might not utterly be devoured by him; and so\nshall have till the time of his end shall come.\n\nOf this you read in the 12th of the Revelation, a place worthy to\nbe noted for this. But now, when the time of the ruin of Antichrist\ndraws on, then is the church deprived of her shelter, and laid\nopen, as one would think, to be utterly swallowed up for ever,\nhaving no more place in the wilderness, that is, among the nations,\nto hide herself from the face of the serpent. But how comes this\nto be a SIGN of the approach of the ruin of Antichrist? why thus.\nThe time of this beast's war with the church of God, and the time\nthat the church shall have an hiding-place in the wilderness, are\nboth of a length, the one continuing forty-two months, the other a\nthousand two hundred and threescore days. Now since the war that\nthis beast makes with the woman and her seed, and the woman's\nhiding-place in the wilderness from his face, are, for length of\ntime, the same; what hindereth but that when the woman and her\nseed can find no more shelter in the nations, the time that the\nbeast hath allotted him to make war against her, should be finished\nalso? when we therefore shall see that plots and conspiracies,\nthat designs for utter ruin, are laid against God's church all the\nworld over; and that none of the kings, princes, or mighty states\nof the world, will open their doors, or give them a city for refuge;\nthen is the ruin of Antichrist at hand: for Haman's plot, though\nthe most universal that ever yet was hatching, (being laid in an\nhundred twenty-seven provinces,) did but presage the deliverance\nand exaltation of the Jews, and the hanging of Haman and his\nsons: yea, and I take it, that the very day that this great enemy\nhad set for the utter overthrow of the church, God made the day\nin which their deliverance began, and that from whence it was\ncompleted; and I take that to be a type of this.\n\nThere is but one thing that I can think of that can give matter of\na shew of doubt about this thing; and that is, though the time of\nthis war against the saints, and that of the woman's shelter in the\nwilderness as to length, be one and the same; yet whether they did\ncommence together, and begin to take their rise, as men do that\nbegin to run a race? a word therefore to this. I suppose they did\ncommence much together; for else with whom should this beast make\nwar, and how should the church escape? Or, if the beast began\nhis war before the woman began to have a hiding-place, why was she\nnot swallowed up, since in the wilderness was her only place of\nshelter? Again, what needed the woman to have a place of shelter\nin the wilderness, when there was no war made against her? And\nyet this must be, if her thousand two hundred and threescore days,\nbegan before the beast's forty-two months: but they ended both\ntogether; for the beast could not kill the witnesses before they\nhad finished their testimony; which testimony of theirs lasted\nthis full time that the beast had granted him to make war with\nthem, to wit, one thousand two hundred and threescore days (Rev\n11:3): therefore their times went out together, as will be made\nappear, if you consider also that the witnesses were slain, by\nvirtue, not of the old, but of a new war levied against them; and\nthat, as it should seem, at the very time when her hiding-place\nwas taken from her; for then indeed, for a little season, will\nthe church of God be overcome, as I shall shew by and by.\n\nWherefore, let God's people consider and remember that when God's\nchurch is absolutely forlorn, and has no hiding-place any longer\nin the world, the kingdom of Antichrist will quickly begin to\ntumble. Nor is this the alone place from whence we may gather\nthese conclusions.\n\nThe time of Pharaoh's tyranny, of his life, and of the deliverance\nof the children of Israel, came out much together; as any will\ndiscern that shall consider the history of them (Gen 15:13).\n\nDavid, when Saul did sorely prosecute him, fled last into the\nwilderness to Achish the king of Gath, a Philistine, for shelter;\nand he gave him Ziklag for his refuge (1 Sam 27:5,6). And that\nplace so continued to David, 'till just about the time in which\nSaul must die; and then behold, David's Ziklag is burnt with fire,\nand himself stript naked of harbour! (1 Sam 30:1). But what matter!\nThe time of Saul's life, as well as of David's Ziklag, was now\nupon expiring; for within three or four days after, David became\nthe king of Israel (1 Sam 31:1-6).\n\nAnd thus also it was with the Babel-beast: His time expired, when\nthe captivity of Israel was upon the finishing: then was the time\nof his land come, and 'in that' very 'night was Belshazzar the\nking of the Chaldeans slain' (Dan 5:25-30).\n\nThus therefore it will happen to the church in the latter days:\nher place of shelter in the wilderness; her Ziklag will be taken\nfrom her, about the time that the war that the beast has to make\nupon the woman and her seed shall be finished. But now the church\nis not therefore immediately delivered, when her Ziklag is taken\nfrom her; for after that, the beast levieth a new war, to the\novercoming and killing of the church: I say therefore, that this\nis a sign, not of the downfall of Antichrist, but of the approach\nthereof: for the church's bondage shall continue but three days,\nand a little after this [shall be her deliverance]. Much like to\nthis was that of David; for after he had lost his Ziklag, for two\nor three days he had sore distress: but lo, then came the kingdom\nto him.\n\nIndeed, sense and reason saith, it is a fearful thing for the church\nof God to be exposed to the rage of her enemy all over the world\nat once; and that all nations should shut up their gates, let\ndown their portcullises, bolt up their doors, and set open their\nflood-gates to destroy them: but so will be the dispensation of\nGod, to the end deliverance may be the sweeter, and the enemies\nfall the more headlong, and the arm of God the more manifest,\nboth for the one, and against the other. And in this will that\nscripture be fulfilled: 'And there shall be a time of trouble,\nsuch as never was since there was a nation--and at that time thy\npeople shall be delivered, every one that shall be found written\nin the book' (Dan 12:1).\n\nLet us gather up what has been said again; namely, that it is a\nsign of the approach of the ruin of Antichrist, when God's church\ncan find no more shelter in the wilderness; because when her Ziklag\nis burned, the time of the war that the beast is to make against\nher, is finished. Wherefore, when she hath given one desperate\nstruggle more, and laid the church of God, or his witnesses,\nfor dead, in the street of his great city, for three days and an\nhalf, then comes the kingdom, and the long, long-looked-for rest\nand glory. Wherefore it remains, that an angel should stand in\nthe sun, and make proclamation to all the fowls that fly in the\nmidst of heaven, to gather themselves together to the supper of\nthe great God: 'That ye may eat the flesh of kings, and the flesh\nof captains, and the flesh of mighty men, and the flesh of horses,\nand of them that sit on them; and the flesh of all men, both free\nand bond, both small and great' (Rev 19:18). This is to be after\nthe forty-two months of the beast; and consequently, after the\nthousand two hundred and threescore days that the church was to\nbe in sackcloth; yea, after the resurrection of the witnesses, as\nis evident by that which follows: 'And the beast was taken, [that\nis, after the second year] and with him the false prophet that\nwrought miracles before him, with which he deceived them that\nhad received the mark of the beast, and them that worshiped his\nimage. These both were cast alive into a lake of fire burning with\nbrimstone' (verse 20).\n\nSECOND SIGN.\n\nSecondly, Another sign of the approach of the ruin of Antichrist,\nis this: towards the end of her reign, the nations will be made\nto see her baseness, and to abhor her and her ways. They will, I\nsay, be made to see these things, in order to her ruin: also, when\nthey shall be made to see, her ruin will not be far off. For so\nlong as the nations and their rulers shall continue in that dead\nsleep that she hath bewitched them into, by their drinking of the\nwine of her fornication; so long we have no ground to think that\nher ruin is at the door: but when God shall lay her before kings,\nand shall discover her nakedness to the nations, then be sure her\ndestruction is at hand. Hence you read, that precedent to her\ndownfall: An angel comes down from heaven, and enlightens the earth\nwith his glory (Rev 10:1). [The earth;] that is, the kingdoms,\ncountries, and nations where the woman sitteth, or they that border\nthereupon. [Enlightened;] to let them see the filthiness of the\nwhore. [With his glory;] with the doctrine that he had commission\nto preach against her, for the discovering of her lewdness to\nthe earth. This also was the way that God took with backsliding\nIsrael of old, (and she was a type of our religious Babel) when\nhe intended to bring her to judgment for her sins (Eze 16:37);\nand this is the way that God will take to destroy our religious\nAntichrist, when he comes to deliver his people out of her hand.\n\nFor though the people that suffer at her hand, can do nothing\nagainst her, but lay, in prayers and tears against her before the\nGod of heaven, and bear their witness against her before the gods\nof the earth; yet when kings shall come to be concerned, and they\nwill count themselves concerned when they shall see how they have\nbeen deceived by her; then let her look to it. 'Behold, I am\nagainst thee, saith the Lord of Hosts; and I will discover thy\nskirts upon thy face, and I will shew the nations thy nakedness,\nand the kingdoms thy shame. And I will cast abominable filth upon\nthee, and make thee vile, and will set thee as a gazing-stock.'\nAnd what follows? 'And it shall come to pass, that all they that\nlook upon thee, shall flee from thee, and say, Nineveh is laid\nwaste: who will bemoan her? whence shall I seek comforters for\nthee?' (Nahum 3:5-7).\n\nWherefore, there wants nothing but that she be discovered to the\nnations and their kings; for did they but see her, though they lay\nyet in her bosom, they would rise up against her, that she must\ndie: wherefore it is written again, I will 'bring forth a fire from\nthe midst of thee, it shall devour thee, and I will bring thee to\nashes upon the earth in the sight of all them that behold thee'\n(Eze 28:18).\n\nThe chief of the wisdom of Antichrist this day is laid out, if\nperhaps by it she may cover her nakedness, and keep it from the eyes\nof kings and their people. But God has said it shall not avail:\n'Thy nakedness shall be uncovered, yea, thy shame shall be seen:\nI will take vengeance, and I will not meet thee as a man' (Isa\n47:3). But how will he make her naked? Verily, by kings. But how\nshall kings do it? Why, by virtue of the glory of the angel: yea,\nthey 'shall make her desolate and naked, and shall eat her flesh,\nand burn her with fire' (Rev 17:16).\n\nLet this, I pray, be considered, That Antichrist shall not down,\nbut by the hand of kings. The preacher then kills her soul, and the\nking kills her body. And why should not the kings have it granted\nunto them, that she should fall by their hand? the kings are those\nthat she has abused, that she has in the grossest manner abused,\nand has served herself of them: but the time of the end of\nAntichrist, mystery Babylon is coming, 'and then many nations and\ngreat kings shall serve themselves of him' (Jer 27:7).12\n\nNor shall all the tricks, lies, and deceit under which formerly\nshe used to shroud herself, be able to prove a balm to her any\nlonger: No, 'in vain shalt thou use many medicines'; for no cure\nshall be unto thee; 'the nations have heard of thy shame' (Jer\n46:11,12).\n\nBabylon has for a long time been 'a lady of kingdoms,' and\n'a golden cup in the Lord's hand': the nations also have largely\ndrank of her cup, and the kings have committed fornication with her\n(Rev 18:3). But now the angel is come down, and hath enlightened\nthe earth with his glory. Wherefore now it follows immediately,\n'Babylon is fallen! is fallen!' That is, in the eyes and esteem\nof the nations, as well as otherwise.\n\nTrue, some of the kings will bewail her fall, and will cry, Alas!\nAlas! when they see that they cannot help her; for that they shall\nsee, as is evident, because they stand afar off to lament her,\n'afar off for the fear of her torment.' The kings therefore into\nwhose hands God shall deliver her, and who shall execute his\njudgments upon her, shall be more mighty and powerful to bring her\ndown, than shall be the whole world besides to uphold her.\n\nThe Protestant Kings.\n\nAnd this observe further, That as the kings that shall hate her,\nshall hate her because in the light of the glory of the angel they\nare made able to see her filthiness; so the kings that shall bewail\nher, are such as in judgment are left in the dark, and that shall\nbe bewitched by her to the end. This therefore will let us see\nsomething of the meaning of God, in that he has drawn off from\nher some of the kings already; to wit, that he might train them\nup by the light of the gospel, that they may be expert, like men\nof war, to scale her walls, when the king of kings shall give out\nthe commandment to them so to do.\n\nThere has been a great deal of talk in the countries about the ruin\nand destruction of Babylon; but could we see more of the kings\nengaged against her, we should hope groundedly that her fall was\nat the door. Well, blessed be God for what kings there are, and\nthe Lord turn the hearts of many more to hate her.\n\nSome, as I said before, have adventured to foretell the time of\nher downfall; but give me the signs thereof. This therefore is a\nsign, a sign that her downfall approaches, when God shall lay her\nnakedness before the nations, and put it into the hearts of kings\nto abhor her. The signs of the times the Lord Jesus would have us\nmind; and because the Jews neglected them, though as to the time\nthey hit pretty right, yet they missed of the thing that the time\nbrought forth.\n\nTHIRD SIGN.\n\nThirdly, A third sign of the approach of the ruin of Antichrist,\nis this: 'When Babylon is become the habitation of devils, &c.,'\nthen the downfall thereof is upon us. True, Babylon was always an\nhabitation for devils; but not an habitation only for them; Israel\nonce dwelt there, and our Antichrist was sometimes a place of\nresidence for good men. The meaning then, is, When you shall see\nthe church and people of God so forsake her that she is left in\na manner to herself, and to her disciples, then she is to fall\nquickly. When you hear it proclaimed by them that are yet in her,\nof God's people, 'We would have healed Babylon, but she is not\nhealed: forsake her, and let us go every one into his own country'\n(Jer 51:9): Then she will soon be hissed out of the world: for\nthis is the way of the wisdom of God; namely, to bring his people\nout of a city or place, when he intends the ruin of that place.\nWhen God was about to destroy the old world, he put his Noah into\nan ark: when God was about to destroy Sodom, he sent his Lot away\nthence to Zoar: when Christ was about to destroy Jerusalem, he bid\nhis disciples flee from the midst of that: and when there shall\nbe by God a hissing for his people; and when they shall hear him,\nand obey, and gather to him, then you shall see what will become\nof this enemy of Christ: 'I will hiss for them, and gather them;\nfor I have redeemed them' (Zech 10:8-12).\n\nI say therefore, when Babylon shall become the habitation of\ndevils, a hold for all foul spirits, and a cage for every unclean\nand hateful bird, then Babylon is fallen.\n\nAnd thus the angel that lightened the earth with his glory,\nproclaimed, 'Babylon the great is fallen! is fallen! and is become\nthe habitation of devils, and a hold for every foul spirit, and a\ncage for every unclean and hateful bird.' Wherefore it must be,\nthat by that her time is come that she should fall, God will have\ngleaned his people from the midst of her. And when God shall have\ngleaned his people from the midst of her, those that are left behind\nwill appear more than ever to be what they are, to wit, devils,\nfoul spirits, and hateful birds; wherefore, now will Antichrist\nappear in his own most proper colours.\n\nBut to comment a little upon the words.\n\nBabylon 'Mystery Babylon' (Rev 17:5). The antichristian church.\n\n'Is fallen! Is fallen!' In the eyes and faith of the godly, by\nher dropping into the dregs of degeneracy, and so is become the\nhabitation of devils, &c., in order to her falling into utter and\nunavoidable destruction for ever.\n\n'Is become.' That is, through the labour of the fanners and winnowers\nthat God hath sent to fan Babylon, and to fetch out his people,\nthat she might be left to her chaff: 'I will send [saith God to\nBabylon] fanners, that shall fan her, and shall empty her land\n[of good men;] for in the day of trouble they shall be against\nher round about' (Jer 51:2).\n\n'An habitation of devils.' Devils: not such by nature, but by\npractice. Incarnate devils. For when the time is come that Babylon\nmust be destroyed, she shall be found to be an habitation for the\nmost vile of the sons of men. For as devils have acted towards the\nworld, so shall the sons of this sorceress, and this whore, act\ntowards Christ and his members in the latter days. And, perhaps,\nthe departing of Zion from the midst of her, will blow her up\ninto this spirit of devilism. Let God's people therefore, when\nAntichrist is towards her end, look for nothing from her, but what\nthe devil, in times past, used to do; to wit, all sinful subtilty,\nmalice, wrath, fraud, deceit, lying, murder, false accusings, and\nimplacable madness of spirit to do them mischief. (But Lord God!\nthink I, what will become of good men! and where will they be safe\nin such days? Only I comfort myself, by saying to myself again,\nthis a sign that the ruin of Antichrist is at the door.) But this\nI say, he must needs be a tuneable man, that shall be able in those\ndays to sing this song to himself at all seasons: for this is to\ndrive reason backward, and to set the cart before the horse. For\nwhat will the good man's reason say, when it seeth all Babylonians\nare become devils, but that the church of God will certainly\nbe torn in pieces? But behold! the text and the Holy Ghost runs\ncounter. 'Babylon is fallen! is fallen! and [or, for it] is become\nthe habitation of devils.' These words for certain are the words\nof an holy angel; for it could not have entered into the heart of\nmere man to have conceived them.\n\n'An habitation.' To be an habitation (for devils) is to be their\nhouse, their dwelling-place, their place of privilege, their place\nof rest and abode, or thither whither they have right to go.\nAnd thus will Babylon be; that is, an house, an habitation, a\ndwelling-place, and a place of rest, only for devilish-minded men;\nthither may such men come; for such her doors stand open, and\nthere may such inhabit. When therefore you see good men come out\nthence, and all sorts of wicked men flock in thither, then know\nthat Babylon is near her end.\n\n'And a hold for every foul spirit.' Understand by spirit, either\nthose that are devils by nature, or such as are such otherwise.\nBut I think that the angel chiefly intends all manner of unclean\nand filthy spirits; and so the church and members of Babylon, their\nonly place of safety: Or if you understand it of the uncleanness\nof the spirits and minds of men, then the meaning is, that they\nare called foul spirits, in allusion to those of devils which go\nby the same name (Mark 9:25). But however, or which way soever\ntaken, it seems Babylon is their hold; that is, their place of\ndefence: For by an hold, we often understand a place of strength,\na castle, a fort, a tower; so that these devils, these foul-spirited\nmen, these Babylonians, will not only find house-room and harbour\nin Babel, but shelter, defence and protection, when she is near\nher ruin: yea, they will find her an upholder to them, and a\ncountenancer of them, in all their foul and devilish pranks; yea,\nsuch an hold shall she be to such foul spirits in such foul acts,\nthat it shall not be possible that they should be driven from her,\nor from them: For an hold is often taken in the scriptures for a\nplace that is impregnable, and must be so taken here. This intimates\nthen, that some faint opposition by the kings and nations will be\nmade against these inhabiters, foul spirits, but to little purpose,\nuntil the time of her land shall come (Jer 27:7); for in their\nhold they still will be secured and defended from what reason,\nlaw and scripture can or would do unto them. Thus then we see how\nBabel, towards her end, will be filled, and with what, to wit,\nwith devils and foul spirits; yea, and that she will not only be\nan habitation, but a place of defence for such.\n\n'And a cage for every unclean and hateful bird.' Those that before\nare called devils, and foul spirits, are also here called 'birds,\nunclean and hateful beasts.' By the term [Birds,] he may allude\nto that of the prophet Isaiah, where these unclean birds are\nmentioned (34:11-17) And by cage, he may allude to the prophet\nJeremiah, from whom, as I think, the Holy Ghost takes those words;\nbut then we must put men in the place of birds, and the Babylonian\nkingdom for the cage (Jer 5:27).\n\n'Every unclean bird.' As was said before, a hold for every foul\nspirit. These unclean birds therefore are not all of one feather,\nor kind, but of all and every kind; and it intimates, that the\nworst act of all professions, shall be, as in a cage, in Babylon,\na little before her downfall. But I say, if they will not be all\nof one feather, yet in their temper they will somewhat agree,\nbeing either in shape, monstrous; of appetite, ravenous; or,\nof inclination, lovers of the night. For of all these sorts were\nthe forbidden, or unclean birds among the Jews. Now since these\nunclean birds are not all of one feather, or kind, it intimates\nthat the basest of all sorts, sects, professions and degrees, shall\ntake shelter in Babylon towards her end; and that they shall there,\nin their temper, unanimously agree to show themselves monstrous,\nto devour and eat up the poor and needy, and to blow out the light\nof the gospel.\n\n'A cage.' Not to imprison them in, but for them to sit and sing\nin, to confer their notes in, to make melodious music in; I mean,\nmelodious to their own thinking; for the ass thinks that he sings\nfull favouredly, and the owl endeavours to lift up her voice above\nall the birds of the wood: But it will be a prediction of her fall,\nand that her ruin is at the door.\n\nOf these birds Zephaniah speaks, when he prophecies of the downfall\nof Nineveh, saying, 'The cormorant and the bittern [shall] lodge in\nthe uppermost lintels of it, their voice shall sing in the windows;\n[when] desolation shall be in the thresholds' (Zeph 2:14). An\nunseasonable time to sing in; for when death is coming in at the\ndoor, mourning should be in the chambers. But this is the judgment\nof God, That she should be a cage for every unclean bird to sing\nin, even then when her destruction and desolation cometh upon her.\n\nTo sing, as in a cage, doth also denote security, and that the\nheart is far from fear; for she saith, 'I shall see no sorrow, in\nthat hour in which her judgment comes.'\n\nBut is this a sign of the approach of the ruin of Antichrist? And\nmust those that shall live to see those days, rejoice when these\nthings begin to come to pass? Are not these things rather a sign\nthat the utter overthrow of the church of God is at the door?\nIndeed, to sense it is, and reason will be apt to say so: But hark\nwhat the Holy Ghost saith! 'She is fallen! is fallen now!'\n\nWhen therefore we shall see men like devils; yea, every foul spirit,\nand hateful bird, flock to, and take shelter in Babylon; let us\nnot be frighted or dejected, but pluck up our hearts, and say,\nThis is one of the signs that the downfall of Babylon is near.\nWherefore it follows, after that the prophet had told us that these\nbirds should dwell in the land of the people of God's curse (Isa\n34). That 'the wilderness and the solitary place shall be glad\nfor them; [for that they are there] and the desert shall rejoice,\nand blossom as the rose: It shall blossom, [saith he] abundantly,\nand rejoice even with joy and singing: The glory of Lebanon shall\nbe given unto it, the excellency of Carmel and Sharon, they shall\nsee the glory of the Lord, and the excellency of our God.' And\nto support the weak from those fears that in those days will be\npulling of them down, he adds, 'Strengthen ye the weak hands, and\nconfirm the feeble knees. Say to them that are of a fearful heart,\nBe strong, fear not: behold, your God will come with vengeance,\neven God with a recompence; he will come and save you. Then the\neyes of the blind shall be opened, and the ears of the deaf shall\nbe unstopped. Then shall the lame man leap as an hart, and the\ntongue of the dumb sing: for in the wilderness shall waters break\nout, and streams in the desert. And the parched ground shall become\na pool, and the thirsty land springs of water: In the habitation\nof dragons, where each lay, shall be grass with reeds and rushes.\nAnd an highway shall be there, and a way, and it shall be called,\nThe way of holiness; the unclean shall not pass over it; but it\nshall be for those: the wayfaring men, though fools, shall not err\ntherein. No lion shall be there, nor any ravenous beast shall go\nup thereon, it shall not be found there; but the redeemed shall\nwalk there. And the ransomed of the Lord shall return, and come to\nZion with songs and everlasting joy upon their heads: They shall\nobtain joy and gladness, and sorrow and sighing shall flee away'\n(Isa 35).\n\nWhat say ye now, ye sons of God! Will you learn to make a judgment\nof things according to the mystery of the wisdom of God, or will\nye longer conclude according to sense and reason: 'He turneth\nthe shadow of death into the morning' (Amos 5:8). And commands\noft-times, that the fairest day should succeed the foulest night.\nWherefore, when we see these devils, foul spirits, and unclean birds\nin Babylon; yea, when we see good men leave her, and the vilest\nrun in to her, then let us sing the angels' song, and say, 'Babylon\nthe great is fallen! is fallen! and is become the habitation of\ndevils, and a hold for every foul spirit, and a cage for every\nunclean and hateful bird.'\n\nFOURTH SIGN.\n\nFourthly, another sign of the approach of the ruin of Antichrist,\nis, 'The Slaying of the Witnesses': For the witnesses are to be\nslain before the fall of Antichrist; and that by the hand of the\nbeast, who shall manage the members of Antichrist, having qualified\nthem before that work, with those qualifications of which you\nread in the sign foregoing. For what can better fit a generation\nfor such a work, than to be themselves all turned devils, and\nalso succourers of all foul spirits. Wherefore, they must be the\nwickedest of men that shall do this: the very scum of the nations,\nand the very vilest of people. Nor is this a new notion: God\nthreatened to give his sanctuary 'into the hands of strangers for\na prey, and to the wicked of the earth for a spoil' (Eze 7:21);\nTo robbers, burglars, and they should defile it (verse 22). Again,\nsaith God of his people, 'I will bring the worst of the heathen,\nand they shall possess their houses' (verse 24). For the truth\nis, this work is too bad for men either of reason or conscience\nto be found in the practice of. The hangman is usually none of\nthe best: The witnesses are also to be slain; but not a man, but\na beast must slay them; 'a den of thieves, a hold of foul spirits,'\nmust do it.\n\nThat the witnesses must be slain before the fall of Babylon, has\nbeen hinted already. Also, that their death is a forerunner of\nthe ruin of Antichrist, has before been touched upon; but in this\nplace I shall a little enlarge.\n\nAnd therefore I proceed: 'And when they shall have finished their\ntestimony, the beast that ascendeth out of the bottomless pit\nshall make war against them, and shall overcome them, and kill\nthem. And their dead bodies shall lie in the street of the great\ncity, which spiritually is called Sodom and Egypt, where also\nour Lord was crucified. And they of the people, and kindreds and\ntongues and nations shall see their dead bodies three days and\nan half, and shall not suffer their dead bodies to be put into\ngraves.' 'And after three days and an half, the spirit of life\nfrom God entered into them, and they stood upon their feet; and\ngreat fear fell upon them which saw them. And they heard a great\nvoice from heaven, saying unto them, Come up hither: And they\nascended up to heaven in a cloud; and their enemies beheld them'\n(Rev 11:7-12).\n\nThus you see their death is before their deliverance. Also their\ndeath is to be by the hand of the beast; to wit by the men that\nhave and hold his mark, and that of his image, and that are of the\nnumber of his name. You see also that their death is not only a\nforerunner of their deliverance, but a sign that their deliverance\nis at the door; since the one is but three days and an half before\nthe other.\n\nAnd if a short comment upon this text will give a little light to\nthe reader, I shall not count my labour lost.\n\nAnd when they shall have finished their testimony, when, or about\nthe time they have done their work of witness-bearing for God\nin the world: When they have made or are making an end of giving\ntheir testimony for Christ, and against the witchcrafts, idolatries,\nsorceries, fornications, thefts, murders, and wickedness of\nAntichrist: Then and not till then.\n\n'The beast that ascended out of the bottomless pit.' The beast:\nThe power that carrieth and beareth up Antichrist, the mother of\nharlots: The beast upon which the woman sitteth, and by the heads\nand horns of which she is protected and defended; he is said to\nascend out of the bottomless pit; for that he manifesteth by his\ndoings, that he was born there, and came to [do] the work of the\nking thereof.\n\n'Shall make war against them.' We read that he made war against them\nall the time of their prophesying in sackcloth, while they were\nbearing their testimony against his doing; and that his commission\nwas, That he should have leave to make war so long (Rev 12:6). But\nhere we read again, that when they had finished their testimony,\nand so consequently he had run out the time of his first commission\nfor war, he makes war again. So that this war which now he raiseth\nagainst them, seems to be another, a new war, and such as is\ngrounded upon other, to wit, new arguments, besides those upon\nwhich his first war stood. By his first war, he sought to beat down\nand overthrow their testimony (Rev 13:4). By this war he seeketh\nto overthrow themselves. The first war he made, was grounded upon a\nvain confidence of his ability to destroy their faith; but this\nlast was grounded upon madness against them, because their testimony\nhad prevailed against him: Wherefore, Torment, wherewith these\nwitnesses by their testimony tormented him and his followers, was\nthe cause of this last war. And this is insinuated when he saith,\n'They make merry for their victory over them, because these two\nprophets,' (to wit, by their testimony,) 'tormented them that\ndwelt on the earth' (Rev 11:10).\n\nThe beast therefore will make a war against the witnesses all the\ntime of their prophesying in sackcloth, which will be a thousand\ntwo hundred and threescore days (Rev 12:6). In all which time\nthey shall give him the foil, and overcome him by their faith and\ntestimony; and be proclaimed more than conquerors over him, through\nthe Christ that loved them. But now in this second war he overcomes\nthem, 'he overcomes them, and kills them.'\n\nJezebel for a long time made war against Elias the prophet,\nseeking to overthrow the worship of God which he maintained, and\nto establish the religion of Baal: But when she saw that by all\nshe could do she got nothing, but that the prophet got the day of\nher worship, priests and worshippers (1 Kings 18:30-40), she breaks\nout into a rage, as one tormented almost to death, and raises a new\nwar; not now against his religion, but his person, and desperately\nswears by all the gods that she had, That by tomorrow that time\nthe life of the prophet should be as the life of one of her priests\nwhom he had slain for an idolater (1 Kings 19:2). When the devil\nsees that he cannot do by argument, he will try if he can by blows.\n\nWhen Zedekiah, the son of Chenanah, saw that with argument he\ncould not overcome Micaiah, he steps to him, and takes him a box\nof the ear (1 Kings 22:24). This new war, is a box of the ear which\nthe beast will give the witnesses, because they overcame him by\ntheir faith and testimony, all the time that the first war lasted.\n\nNow how long this second war will last, and what strugglings the\nwitnesses will make before he shall overcome them, I know not:\nThis I know, that the text saith, 'by this war he shall overcome\nthem.'\n\n'And shall overcome them.' Saints are not said to be overcome,\nwhen they are imprisoned, banished, and killed for their faithful\ntestimony: No, by these things they overcome. To overcome then,\nis to get the mastery, to subdue, to turn out of possession, to\ntake and hold captive, to strip the subdued of power and privilege,\nas is sufficiently manifest both by scripture and reason: 'For of\nwhom a man is overcome, of the same he is brought in bondage' (2\nPeter 2:19).\n\nSo then, when he is said to overcome them, it is meant, he shall\nget the mastery of them, they shall grow faint before him, have no\nheart or spirit to bear up in their profession against him: Against\nhim, I say, as she did the thousand two hundred and threescore\ndays' war with him; for then they were overcomers, and did bear\naway the garland.\n\nNor do I, for my part, wonder at this, when I consider that these\nwitnesses are a succession of good men; and that when Israel came\nout of Egypt of old, the feeble and weak-handed did come behind\n(Deu 25:17-19). It will be the lot therefore of the church, in\nthe latter end of the reign of the beast, to be feeble and weak in\ntheir profession, the valiant ones having gone before: These will\ncome, when those that were able have bravely borne their testimony,\nor when they are upon finishing of that: In comparison of whom,\nthey that come after will be but like eggs to the cocks of the\ngame: wherefore they must needs be crushed, cowed, and overcome.\nAnd then will the beast boast himself, as did his type of old,\nand say, 'My hand hath found as a nest the riches of the people:\nand as one gathereth eggs that are left, have I gathered all the\nearth; and there was none that moved the wing, or opened the mouth,\nor peeped' (Isa 10:14).\n\nA sad time, and it is to happen to the people that are left, to the\nlatter end of the witness-bearers; and that too when they shall\nhave finished their testimony.\n\nOf this tyranny the cruelty of Amalek was a type; who, as was hinted\nbefore, smote the hindermost, the weak: But his judgment is, That\n'he shall perish for ever.'\n\n'And shall overcome them.' There are two ways of overcoming; to\nwit, by power and policy: And perhaps by both these ways they may\nbe overcome. However, overcome they shall be; for so saith the\nholy word of God; yea, the beast shall overcome them. Wherefore\nthe church of God, at that day, will be under such a cloud as she\nnever was since Christ's day. Now how long they shall thus be held\ncaptive before they are brought to execution; whether the beast\nwill ride in triumph while they are in his bonds; or whether he\nwill suddenly kill them; that time, and observation, and experience,\nmust make manifest: But kill them he shall, that's most certain,\nfor so says the Holy Ghost.\n\n'And shall overcome them, and kill them.' In this method therefore\nGod will suffer the beast to proceed with the church of God, after\nshe has sufficiently borne her testimony for him in the world. He\nshall 'war against them,' but that is not all: He shall overcome\nthem, but that is not all; he 'shall overcome them, and kill them.'\n\n'And kill them.' Of their slaughter also I shall speak a word or\ntwo. But first I would note, as all know, that there is a difference\nto be put betwixt killing and overcoming: For though every one\nthat is killed, is overcome: yet every one that is overcome, is\nnot killed (Acts 21:32): men may be overcome, and yet live (Jer\n12:11); but when they are killed, it is otherwise: There may be a\ncry heard from the mouth of them that are overcome, but not from\nthe mouth of them that are killed (Exo 32:18; Acts 7:34): They that\nare overcome, may consult their own enlargement, and deliverance;\nbut they that are killed, cannot do so. I do therefore distinguish\nbetween killed and overcome, because the text doth so: 'He shall\nmake war against them, and shall overcome them, and kill them.'\n\n'And kill them.' From these words therefore I will take occasion\nto inquire,\n\n1. How they are to be considered as to this slaughter.\n\n2. What death they must die to accomplish this prophecy.\n\nFIRST, How they are to be considered?\n\nI answer: Not in a carnal or natural, but in a mystical sense. For,\nfirst, they are called witnesses. Secondly, They are put under the\nnumber of two: 'My two witnesses' (Rev 11:3). Both which are to\nbe mystically taken.\n\nFirst, Because their testimony standeth not in their words only,\nbut in their conversation; yea, in their suffering also: and that\nis a mystical witness-bearing.\n\nSecondly, They go under the number of two: Not because there were\nindeed two such men in the world, but because two are a sufficient\nnumber to bear witness (Num 35:30; Deu 17:6; 19:15); and God's\nchurch, in the most furious heat and rage of Antichrist, has\nbeen at least of such a number of professing saints, to proclaim\nagainst the beast and his worship in the name of God. To think\nthat there have been two such men in the world, is ridiculous;\nfor these witnesses must continue to give their testimony for God\nagainst Antichrist, a thousand two hundred and threescore years.\nNor can they scripturally bear this title, My two witnesses, but\nwith respect to their prophesying so long. The witnesses therefore\nare nothing else but a successive church, or the congregation of\nGod abiding for him against Antichrist, by reason of a continual\nsuccession of men that is joined by the special blessing of God\nunto it.\n\nSECONDLY, What death they must die? I answer, Not a corporeal one,\nbut that which is mystically such. And I choose to understand it\nthus, because this suiteth best with their state and condition,\nwhich is mystical. Besides, thus did they (when they did overcome,)\nslay their enemies, even with the fire or sword of their mouth:\n'If any man will hurt them, fire proceedeth out of their mouth,\nand devoureth their enemies: and if any man will hurt them, he\nmust in this manner be killed' (Rev 11:5). As therefore they went\nabout to kill their enemies, so their enemies will kill them: But\nthey sought to kill their enemies by their testimony, as to their\nantichristian spirit, and church-state; and their enemies will\nkill them, as to their Christian heat and fervency of mind; and\nalso as to their Christian church-state. So that, (at least so\nI think,) there will be such ruins brought both upon the spirit\nof Christianity, and the true Christian church-state, before this\nAntichrist is destroyed, that there will for a time scarce be\nfound a Christian spirit, or a true visible living church of Christ\nin the world: Nothing but the dead bodies of these will be to be\nseen of the nations; nor them neither, otherwise than as so many\nruinous heaps. For the love that I bear to the church of Christ,\nI wish, as to this, I may prove a false prophet: But this looks\nso like the text, and also so like the dispensations of God with\nhis church of old, that I cannot but think it will be so. For the\ntext, I have spoken to that already; wherefore I will now present\nyou with some things that look like parallel cases.\n\nFirst, When the church was coming out of Egypt, just before they\nwere delivered from Pharaoh, they were in their own eyes, and\nin the eyes of their enemies, none other than dead: 'It had been\nbetter [said they to Moses] for us to serve the Egyptians, than\nthat we should die in the wilderness' (Exo 14:12). The people\nsaid so, Moses feared, and Pharaoh concluded they were all dead\nmen (Exo 12:33). Also Paul tells us, 'that they were baptized\n[that is, buried] unto Moses in the cloud, and in the sea.' They\nwere, for the time, to use the expression, a dead church both in\nthe eyes of Pharaoh, in the eyes of Moses, and also in their own.\n\nAnd 'tis to be taken notice of: As the witnesses in the text were\nslain but a little before the ruin of Antichrist began; so this\nchurch was baptized in the sea but a little before great Pharaoh\nwas drowned there.\n\nSecondly, In the time of Elias, which time also was typical of\nthis, what church was there to be seen in Israel? None but what\nwas under ground, buried in dens, and in caves of the earth: Yea,\nthe prophet could see none, and therefore he cried to God, and\nsaid, Lord, they have 'digged down thine altars,' and slain thy\nprophets, 'and I am left alone, and they seek my life' (1 Kings\n19:14; Rom 11:3). What visible living church was now in the land,\nI mean, either with reference to a godly spirit for it, or the\nform and constitution of it? What was, was known to God, but dead\nto every man alive.\n\nThirdly, What was the dry bones that we read of in the 37th\nof Ezekiel, but the church of God, and also a figure of what we\nare treating of? And why called dry bones, since the people were\nalive, with their substance, wives, and children; but to shew, that\nthat church of God was now, as to their spirit and church-state,\naccounted as dead, not only by themselves, but by the king of\nBabylon, and the nations round about? Babylon then was the valley,\nand the grave; and the church of God were the bones: Bones without\nflesh, sinews, or skin; bones exceeding dry; yea so dry and dead\nwere they, that the prophet himself could not tell whether ever\nthey should live again (Eze 37:1-3).\n\nNow this, as I said, was a state that was not to end with the church\nof Israel, but to be acted over once again by the beast with the\nchurch of the new testament: Yea, it is an easy matter to make\ntheir witnesses in this their death, and the church of Israel in\nthis their grave, in many things to symbolize.\n\nFourthly, Take another instance, or rather comparison, into which\nthe church of God compared herself, when under the king of Babylon's\ntyranny: And that is, she counted herself as the dung that the\nbeast lets fall to the ground from behind him. And doth this look\nlike a visible church-state? Or has it the smell or savour of such\na thing? Nebuchadnezzar (said she) 'hath swallowed me up like a\ndragon, he hath filled his belly with my delicates, he hath cast\nme out' (Jer 51:34). Pray, what would you think of a man, of whom\none should tell you, That he was eaten up of a dragon; made to\nfill the belly of a dragon; and cast out as the dung of a dragon?\nWould you think that such an one did all this while retain the\nshape, form, or similitude of a man? Why, thus the church said she\nwas, and thus the church shall be again: For she is once more to\nbe overcome, to be overcome and killed; and that by the beast,\nthe dragon's whelp, of which the king of Babylon was a type. And\ntherefore I conclude the premises; that is, That the beast will kill\nthe church that shall be in the latter days, as to her Christian\nspiritedness, and her church-state. And I could further add, That\nif we hold they die corporeally, we must conclude, that their\nnatural body being slain, shall lie three years and an half in\nthe street; yea, that their resurrection shall be corporeal, &c.\nBut why we should think thus, as yet I can see no reason, since the\npersons are such mystically; the beast mystically so; the street\nin which they be, mystically such; and the days of their unburied\nstate, to be taken mystically likewise. But we will pass this,\nand descend to other things.\n\nFifthly, I will yet add another thing. When Israel was coming out\nof Babylon; yea, while they were building of the temple of God,\nwhich was a figure of our church-state now under the Gospel; they\nwere not only troubled, hindered and molested in their work, but\nwere made for a time to cease, and let the work lie still.\n\n'Now [says the text] when the copy of king Artaxerxes' letter\n[which he sent to forbid the Jews in their work] was read before\nRehum and Shimshai the scribe, and their companions, they went\nup in haste to Jerusalem unto the Jews, and made them to cease by\nforce and power. Then ceased the work of the house of God which\nis at Jerusalem. So it ceased unto the second year of the reign\nof Darius king of Persia' (Ezra 4:23,24).\n\nAnd I pray, since their temple-worship was a type of a new testament\nchurch-state and worship, what doth their causing of that work to\ncease signify to us, but that we must have a time also to cease as\nthey? And since their temple-work was caused to cease before the\nhouse was finished, what face could there be at present thereupon,\nbut that, to look to, it was like some deformed, battered, broken\nbuilding, or as such an one that was begun by foolish builders?\nYea, and since the Jews left off to build God's house at the\ncommand of the heathens, what did that bespeak, but that they had\nlost their spirit, were quashed, and so as to their temple-work,\nkilled, as it were, to all intents and purposes? And thus it will\nbe, a little before the church of God shall be set free from the\nbeast, and all his angels: For these things were writ for our\nadmonition, to show us what shall be done hereafter; yea, and\nwhether we believe or disbelieve hereabout, time will bring it to\npass.\n\nI do not question but many good men have writ more largely of\nthis matter: but as I have not seen their books, so I walk not by\ntheir rules. If I mistake, the mistakes are only mine; and if I\nshall merit shame, I alone must bear it.\n\nSome may think they have said enough, when they assert, that for\nthe witnesses to be killed, is, To be dead in law. But I answer,\nThat is not to be overcome. They are here said to be overcome;\nand that is more than to be dead in law: For a man may be dead in\nlaw, and yet not be overcome; and if so, then far enough off from\nbeing killed. So then, for as much as they are said to be overcome\nand killed, it must be more than to be dead in law. Besides, the\ntext supposeth that they had yielded up, as dying men do, their\nsouls, their spirit of life into the hands of God: For it saith\nconcerning them, That at their resurrection, the spirit of life\nfrom God entered again into them: Into them, antecedent thereunto.\n'and after three days and an half the spirit of life from God\nentered into them, and they stood upon their feet' (Rev 11:11).\nthus it was concerning the dry bones, of which mention was made\nbefore: 'Then said he unto me, Prophesy unto the wind, prophesy,\nson of man, and say to the wind, Thus saith the Lord God; Come\nfrom the four winds, O breath, and breathe upon these slain, that\nthey may live' (Eze 37:9). And thus much concerning their killing.\n\nNow, as I said, since in death, the body doth not only lie dead,\nbut the spirit of life departs therefrom; it is to shew, that not\nonly their bodies, their church-state, shall die, [for churches\nare called bodies, (1 Cor 12:27; Eph 3:6; 4:12; 5:23; Col 1:18)]\nbut that spirit of life that acted those bodies, shall be taken\nup to God. There shall, for a time, be no living visible church\nof Christ in the world: A church, but no living church, as to\nchurch-state: A church in ruins, but not a church in order: Even\nas there was once a Christ, but no living Christ in the grave; yet\nthe gates of hell shall not prevail to an utter overthrow thereof,\nno more than they prevailed to an utter overthrow of Christ; but\nas one did, so shall the other, revive, and rise again, to the utter\nconfusion and destruction of their enemies: Yea, and as Christ,\nafter his resurrection, was, as to this body, more glorious than\nhe was before; so the witnesses, after their resurrection, shall\nbe more spiritual, heavenly, and exact in all their ways, than they\nwere before they were killed. Resurrections are always attended\nwith new additions of glory; and so shall the church of God, as\nto her church-state, be in the latter days.\n\nBut yet the beast shall not altogether have his will, (if that at\nall was his will) that these witnesses, in this second war, should\nbe conquered to a compliance with Antichrist in his foolish and\nvain religion: For it is not with dead men to comply; but as they\nare dead to their own church-state, so they are to his. When the\nJews had killed Christ, it was beyond all the art of hell to cause\nthat his body should see corruption; so when the beast has killed\nthe witnesses, he shall not be able to corrupt them with any of\nhis vices.\n\nHence you find, that not the witnesses, but the dwellers upon the\nearth were them that danced after the devil's pipe, when he had\nfulfilled their murder.\n\nNor doth this murder, as to the fulfilling of it in those nations\nwhere the woman sitteth, seem to be a great way off, if all be true\nthat from foreign parts some have said: For what a withdrawing of\nGod and of his Spirit is there already in some of the churches of\nGod! The word worketh not that sound repentance which it was wont\nto do: Preachers preach for little, but to spend themselves, as\nmen that are wounded do when with groans they let out their life.\nWhere (say some) is the spirit and life of communion? And where\nthat practical holiness that formerly used to be seen in the\nhouses, lives and conversations of professors? The whole head is\nsick, and the whole heart faint already; and how long will it be\nbefore churches die of the wound that the beast has given them,\ntime must make appear: But die I perceive they must; for if the\nwound already given will not kill, repeated blows shall.\n\nBy all that I have said, I do not deny but that many of the people\nof God may die corporeally, by the hand of the beast, in this second\nwar that shall be made by him against the witnesses. But should\nas many more die, that will not prove that that death will be that\nthat by the killing of the witnesses is intended.\n\nSome thing I would bestow upon the reader, for him to carry with\nhim as a memorandum, while he reads this account of things: As,\n\nFirst, This victory of the beast, is not to be until the witnesses\nhave finished their testimony; and so by all that he shall do, he\nshall not hinder the revelation of any of the truths that they\neither were to bring to light, or to confirm by their witness-bearing.\n\nWitnesses are not always bound to speak: There is a time 'to keep\nsilence' (Eccl 3:7), and 'thou shalt be dumb' (Eze 3:26). But how\nshall we know when this time is come?\n\n1. When a sufficient testimony has been given for Christ, and\nagainst Antichrist, before the God of heaven; for he must be the\njudge.\n\n2. When her enemies forbear to plead against her by argument, and\nrather betake themselves to blows (Matt 10:19).\n\n3. When the spirit of testimony-bearing is taken from the church;\nfor that is not essential to Christianity, but is given and taken\naway as there is occasion.\n\n4. When testimony-bearing becomes a vain or needless repetition,\nwhen they have heard sufficiently of things before (John 9:27).\n\nSecondly, This victory of the beast shall not invalidate or weaken\ntheir testimony; no, not in the eyes of the world; for they will\nstill remember, and have a reverence for it: This is intimated\nby this, That 'they of the people and kindreds and tongues and\nnations--(that are neither the witnesses, nor they that in the\nnext verse are called the inhabiters, or they that dwell upon the\nearth,)--shall not suffer their dead bodies to be (buried, or be)\nput in graves' (Rev 11:9).\n\nThirdly, This shall not lengthen the reign and tranquility of the\nantichristian kingdom; nor frustrate, drive back (or cause to tarry)\nthe glorious freedom and liberty of the saints. But some may say,\nThis will be a SAD day.\n\nSo it will, and gloomy; but it will be but short, and 'the righteous\nshall have dominion over them next morning.' 'Twill last but three\ndays and an half; nor shall it come, but for the sins of churches\nand saints, and to hasten the downfall of the kingdom of the beast,\nand for the sweetening to the church her future mercies. Christ\nJesus, our Lord, in answer to the question of his disciples, about\nthe destruction of Jerusalem, presented them with a relation of\nmany sad things; but when he was come even to the hearts of men,\nand had told them 'that they should fail for fear': He said,\n'when these things begin to come to pass, then look up, and lift\nup your heads; for your redemption draweth nigh' (Luke 21:25-28).\n\n'Tis as ordinary as for the light to shine, for God to make black\nand dismal dispensations, to usher in bright and pleasing [ones];\nyea, and the more frightful that is which goes before, the more\ncomforting is that which follows after. Instances in abundance\nmight be given as to this, but at present let this suffice that is\nhere upon the paper before us; namely, the state of the witnesses,\nwith their glorious resurrection.\n\nFIFTH SIGN.\n\nFifthly, Another sign of the approach of the ruin of Antichrist,\nwill be this: The great joy that will be in her, and among her\ndisciples, when they shall see that the witnesses are slain, and\nlie dead upon the spot: 'And they that dwell upon the earth shall\nrejoice over them, and make merry, and shall send gifts one to\nanother; because these two prophets tormented them that dwell on\nthe earth' (Rev 11:10). Babylon has been always a merry city, and\nher disciples merry men; but the poor church of Christ has been\nsolitary, and as a wife forsaken; her tears upon her cheeks bear\nher witness, and so doth her sackcloth-weed.\n\nHence our Babylon, under the name of Nineveh, is called, 'the\nrejoicing city' (Zeph 2:15). Only her joy is distinguished from\nthat which is the joy of God's people, by these two things.\n\nFirst, Either she rejoiceth in outward and carnal glory, or else\nin the ruin of the church of God. This last, to wit, the supposed\nruin of the church of God, is that which will be now the cause of\nher glorying. And this is the joy that God complaineth of, and for\nthe which he said that he would punish Babylon: 'Chaldea shall be\na spoil: All that spoil her shall be satisfied, saith the Lord.\nBecause ye were glad, because ye rejoiced, O ye destroyers of\nmine heritage,' &c. (Jer 50:10,11). The joy therefore of Babylon,\nAntichrist; the joy that she shall conceive in her heart upon the\nslaughter of the witnesses, is a sure sign of her unavoidable ruin\nand destruction. These two prophets tormented her; they were to\nBabylon as Mordecai was to Haman, a continual plague and eye-sore:\nAs also was David to the wretched Saul: But now they are overcome,\nnow they are killed; now she rejoiceth, and maketh merry. And this\nher joy was of old prefigured by them that in her spirit have gone\nbefore her: As, First, When the Philistines had, as they thought,\nfor ever overcome Samson, that Nazarite of God, how joyful were\nthey of the victory! 'Then the lords of the Philistines gathered\nthem together for to offer a great sacrifice unto Dagon their god,\nand to rejoice: for they said, Our god hath delivered Samson our\nenemy into our hand. And when the people saw him, [saw him in chains]\nThey praised their god: for they said, Our god hath delivered into\nour hands our enemy, and the destroyer of our country, which slew\nmany of us' (Judg 16:23,24). Poor Samson! While thou hadst thy\nlocks, thy liberty, and thine eyes, thou didst shake the pillar\nthat did bear up their kingdom! But now they have conquered thee,\nhow great is their joy! How great is their joy, and how near their\ndownfall! This therefore is a joy that is like that we have under\nconsideration, to wit, the joy of them that dwell upon the earth;\nfor that the witnesses that did bear up the name of God in the\nworld, were overcome and killed.\n\nSecondly, Like to this, is that which you read of in the first\nbook of Samuel, concerning the men that had burnt David's Ziklag.\nZiklag was poor David's place of safety; nor had he any else but\nthat under the whole heaven: But the children of the east came upon\nit, and took it; set it on fire, and carried thence all David's\nsubstance, with his wives and his children. (Very ill done to a\nman in affliction; to a man that went always in fear of his life,\nbecause of the rage of his master Saul.) But how were they that had\ngot the victory? Oh! joyful, and glad, and merry at heart at the\nthoughts of the richness of the booty? 'Behold, they were spread\nabroad upon all the earth, eating and drinking, and dancing, because\nof all the great spoil that they had taken out of the land of the\nPhilistines (from Ziklag) and out of the land of Judah' (1 Sam\n30:16). Here again you find a joy and merriment like these that\nwe have under consideration, and that upon such like accounts.\nNothing pleases the wicked more, than to see the godly go down the\nwind; for their words, and lives, and actions are a plague and a\ntorment to them: As 'tis said of these two prophets, 'They tormented\nthem that dwelt on the earth.'\n\nThirdly, While the church of God lay dead in Babylon, and as bones\nexceeding dry; what a trampling upon them was there by Belshazzar\na little before his death! He called for his golden and silver\nvessels that his father Nebuchadnezzar had taken out of the temple\nof God that was at Jerusalem, (those holy vessels once dedicated\nto the worship and service of God) that his princes, his wives\nand his concubines might drink therein. An high affront to heaven:\n'They drank wine, and praised the gods of gold, and of silver, of\nbrass, of iron, of wood, and of stone' (Dan 5:4). And all to shew\nwhat a conquest, as he thought, he had got over the God of heaven,\nand over his people that dwelt in Jerusalem, and over his ordinances\nand vessels used in his worship and service: Yea, this he did\nwith such joy that was not usual, as is intimated by his doing of\nit before 'a thousand of his lords,' and that till he had drank\nhimself drunken. But all this while, as was hinted before, the\nchurch of God, as it were, lay dead at his feet; or as the phrase\nis, 'as bones exceeding dry.' This too will be the joy of the\nbeast and his followers in the latter days; they will make war\nwith the witnesses; they shall overcome them, and kill them; and\nwhen that is done, they shall rejoice over them, and make merry.\nBut as Belshazzar soon after this, saw the handwriting that made\nhis knees knock together; and as he lived not to see the light of\nanother day; so 'twill be with the beast and his followers; the\nnext news that we hear upon this mirth and jollity, is, the tenth\npart of his kingdom falls, and so on till the whole is ruined.\n\nThirdly, Moab also, in the day that Israel was taken captive by\ntheir enemies, could not forbear but skip for joy, so glad was he\nin his heart thereat. But what saith the jealous Lord? 'Make ye\nhim drunken: for he magnified himself against the Lord: Moab also\nshall--be in derision: For was not Israel (saith God) a derision\nunto thee? was he found among thieves? for since thou spakest of\nhim, thou skippedst for joy' (Jer 48:26,27). Of all things, God\ncannot away with this: For when the wicked would rejoice that they\nhave been suffered to make havoc of the church of God, they deny\nthe wisdom and power by which they were permitted to do this,\nand offer sacrifice to their own net and drag (Hab 1:16); which\nprovoketh the holiness of Israel: 'Shall the axe boast itself\nagainst him that heweth therewith? or shall the saw magnify itself\nagainst him that shaketh it? As if the rod should shake itself\nagainst them that lift it up, or as if the staff should lift up\nitself, as if it were no wood.' But what follows? Why, burning\nand consuming of soul and body of them that do such a thing (Isa\n10:15-18). And this text I the rather bring, because 'tis to be\nthe portion of Antichrist.\n\nAnd therefore let this be a caution to the men that wonder after\nthe beast, to caution them to repentance, for he will assuredly go\ninto perdition. What! shall the witnesses of God be killed! Shall\nthe beast stand glorying over them while they are dead, with his\nfeet in their neck? and shall none be angry at it? Let them that\nlove themselves look to themselves: God will be concerned, and will\nassuredly for this quickly put a period to the kingdom and reign\nof Antichrist (Jer 50:13).\n\nAnd although this glorying mistress of iniquity, this Antichrist\nand Babylon, may say that her power is the hammer of the whole\nearth; yet God will cut him in sunder, and break him in pieces\nwith his bout-hammers,13 with the kings14 of the earth, that he\nwill use to do this work withal; that is, when this last sign is\nfulfilled: I call it the last sign; I find none that doth intervene\nbetwixt the slaying of the witnesses, and the beginnings of the\nruin of Antichrist but this.\n\nBut a little to comment upon their joy, as the Holy Ghost doth set\nit forth. The cause of their joy we have touched already; which\nwas, for that they had slain their tormentors. For, as was shewed\nyou, the witnesses had been their tormentors: But when they shall\novercome them, and kill them, they rejoice, make merry, and send\ngifts one to another.\n\nThis repeating, and repeating with aggravation, doth manifest, and\nat that day their joy will be exceeding great: 'They shall rejoice,\nand make merry,' &c. They shall rejoice over them, over their slain,\ntheir enemies, their tormenting enemies. This joy therefore, is\na joy that flows from victory, from victory after a war that has\nlasted a thousand two hundred and threescore years. They shall\nrejoice, as they do that have a most potent, vexatious, and\ntormenting enemy lying dead at their foot, and as those that ride\nin triumph over them. They shall therefore rejoice as conquerors\nused to do, who make the slaughters of their spoiled enemies the\ntrophy of their joy.\n\nFor the devil, that great deceiver of mankind, will so flush up\nand bewitch the men that wonder after the beast, with the victory\nthat they shall get over the faithful witnesses for God and his\nSon, that they will think ('twill never be day) that the victory is\nso complete, so universal, so thorough, that the conquest must be\nlasting. And from sense and reason they will have ground to think\nso; for who now is left in the world any more to make head against\nthem? but here comes in that which will utterly spoil this joy;\nthese conquered, killed, dead men must come to life again, and\nthen what's become of their joy? 'And great fear fell upon them\nwhich saw them' (Rev 11:11). Wherefore, this joy must fade and\nvanish: But, I say, the followers of the beast will be far from\nthinking so; for they will 'rejoice over them, make merry, and\nsend gifts one to another,' concluding that these tormentors shall\nnever torment them more. But Jacob's blessing upon his son Gad,\nshall be fulfilled upon these witnesses: 'Gad [saith he] a troop\nshall overcome him: but he shall overcome at the last' (Gen\n49:19). So then these conquerors must not always rejoice, though\nthey will suppose they shall, and also make merry too.\n\n'And make merry.' To make merry, is more than to rejoice. To rejoice,\ndoth shew the present act of the soul; but to make merry, is to\nuse the means as will keep this joy alive, and on foot. Joy is\none thing, and the continuance of it is another (1 Sam 25:36). Joy\nmay be begotten by a conceit, a thought; but it cannot be maintained\nso; because deliberation will come in and spoil it (Esth 5:4), if\nsufficient means is not used to continue it: wherefore he adds,\nThey rejoiced over them, 'And made merry.'\n\nAnd there are five things that are usually made use of to keep up\nwicked joy. 1. There is the merriment of music (Luke 15:25,32).\n2. The merriment of feasting (Judg 19:6,9). 3. The merriment of\nlaughter (Eccl 10:19). 4. The merriment of fleshly solace (Jer\n31:4). 5. Revenge upon a supposed enemy (2 Sam 13:28). So then,\nby these five things we see what is the way that sinful joy is\nmaintained in the hearts of wicked men; and also by what means the\nlimbs and brats of Antichrist will keep up that joy that at first\nwill be conceived in their hearts at the thought that now they have\nkilled their tormentors. They shall have music. They shall have\nfeasting. They shall have laughter. They shall have fleshly solace.\nAnd they shall have their fill, for the time, of revenge. Thus\ntherefore shall they rejoice over them, and make merry, all the\ntime of that little, short everlasting that they are to live in\nthe world.\n\n'And make merry.' To make merry, to make wicked mirth, there must\nbe a continual fraternity, or brotherhood in iniquity, maintained\namong them, and that where none may come to interrupt; and that\nthey will be capable of doing any where then, for that their\ntormentors will be dead. Wickedness shall walk with open face\nin those days; for then there will be none alive for God and his\nways; wherefore, the beast and his train may do what they will: now\nwill be the time for men to live carelessly and wantonly, and to\nmake their wantonness their joy, (after the manner of the Zidonians)\nfor there will be none to put them to shame.\n\n'And shall send gifts one to another.' This is another token of\ntheir gladness, and also a means to buoy them up still. And it will\nbe a sign that they have joined hand in hand to do this wickedness,\nnot dreaming of the punishment that must follow. This sending\nof gifts to each other, and that after they have slain these two\nprophets, doth also declare that they will be far from repentance,\nfor the commission of so great an offence. Nay, it signifies\nfurther, that they were resolved, and determined to quench all\nmanner of convictions one in another, that might arise in their\nhearts for the sin which they had committed: for a gift blinds\nthe eyes of the wise, and perverts the judgment of the righteous;\nhow much more then will it stifle and choke appearances of such\nupon the spirits of wicked men! I question not at all but many\nhave been, by the favours and gifts of wicked men, drawn down into\nthe belly of hell.\n\nNow what these gifts will be, either as to kind or quantity, that\nI can say nothing to: but probably, whatever they will be, there\nwill be but little of their own cost in them. Victors and conquerors\ndo used to visit their friends with their spoils won in battle,\nwith the spoil of the enemies of their God (Ezra 10:7).\n\nAnd this was David's way, after ha had recovered the loss that he\nhad sustained at the burning of his Ziklag; he sent to his friends\nof what he had taken from his enemies, as token of victory: 'David\nsent of the spoil (says the text) unto the elders of Judah, even\nto his friends, saying, Behold a present for you of the spoils of\nthe enemies of the Lord' (1 Sam 30:26); And why may not those we\nhave now under consideration, do so to their god, and their friends\nalso? Spoiling is like to be one of the last of the mischiefs\nthat Antichrist shall do to the church of God in this world: And\nmethinks, since the beast will have power to overcome, and to\nkill, he should also have power to take away (Dan 11:33): 'Hast\nthou killed, and also taken possession?' said the prophet to wicked\nAhab.\n\nHowever, whatever their gifts may be, and at whose cost soever\nbought, 'tis a sign their hearts will be open, they shall send\ngifts one to another: their merry days will then be come, and their\nenemies will then be dead at their feet; wherefore, now they will\nhave nothing to do but to rejoice over them, and to make merry,\nand to send gifts one to another.\n\nThus as to sense and reason, all shall be hush, all shall be quiet\nand still: the followers of the Lamb shall be down; the followers\nof the Beast be up, cry peace and safety, and shall be as secure as\nan hard heart, false peace, and a deceitful devil can make them.\nBut behold! While they thus 'sing in the windows,' death is\nstraddling over the threshold! (Zeph 2:14). While they are crying\npeace and safety, sudden destruction cometh: By that they have\nwell settled themselves at their table with Adonijah (1 Kings 1),\nthey shall hear it proclaimed with sound of trumpet, the witnesses\nare risen again.\n\nNow the Christians' pipes will go again, and surely the earth will\nbe rent with the sound of their shouts and acclamations, while they\ncry with joyful sound, 'The kingdoms of this world are become the\nkingdoms of our Lord, and of his Christ; and he shall reign for\never and ever' (Rev 11:15).\n\nBut woe to the wicked, it shall be ill with them; for the Lord\nJesus will now begin to shew his jealousy, and to make known his\nindignation towards those that have thus cruelly slain his prophets,\ndigged down his altars, and made such havoc of the afflicted\nchurch of God (Isa 66:14). Now will he whet his glittering sword,\nand his hand shall take hold on vengeance, that he may render\na recompence to his enemies, and repay them that hate him (Deu\n32:41).\n\nBut this he will not do immediately by himself, but by such instruments\nas have been spoken of before: of which more particularly to treat,\nshall be that I shall next take in hand.\n\nOF THE INSTRUMENTS THAT GOD WILL USE TO BRING ANTICHRIST TO HIS\nRUIN.\n\nAlthough I have hinted at this before, yet it may be convenient\nbriefly to touch it again. Antichrist, as I have told you, consisteth\nof soul and body, and must be destroyed by such instruments as may\nmost properly be applied to each. Further, As to the soul, spirit\nor life of Antichrist, and its destruction, of that we have also\nspoken already: It remains then that now we discourse of the ruin\nof his body and flesh.\n\nI then take it, That the destruction of her flesh shall come by the\nsword, as managed in the hands of kings, who are God's ministers\nfor the punishment of evil deeds, and the praise of them that do\nwell (Rom 13). Not that the church, even as a church, shall be\nquite exempt and have therein no hand at all; for she, even as\nsuch, shall with her faith and prayers help forward that destruction.\n\nThe church therefore, as a church, must use such weapons as are\nproper to her as such; and the magistrate, as a magistrate, must\nuse such weapons as are proper to him as such. When the church\nof Israel were prisoners in Babylon, they did not fight their way\nthrough their foes, and the countries to Jerusalem; but waited\nin their captivated state with patience, until the kings of the\nMedes and Persians came to deliver them. Nor is it to be sleighted,\nbut to be thought on seriously, that before there was an Israelite\ncaptive in Babylon, their deliverer Cyrus was prophesied of:\nwhich Cyrus did afterwards come and take Babylon, and deliver the\ncaptives, as it was foretold he should. He saith unto Cyrus, 'He\nis my shepherd, and shall perform all my pleasure: even saying to\nJerusalem, Thou shalt be built; and to the temple, Thy foundation\nshall be laid' (Isa 44:28). And again, 'Thus saith the Lord to\nhis anointed, to Cyrus, whose right hand I have holden to subdue\nnations before him, &c. I have raised him up in righteousness, and\nI will direct all his ways: he shall build my city, and he shall\nlet go my captives, not for price nor reward, saith the Lord of\nHosts' (Isa 45:1,13). And this accordingly he did, to wit, when\nthe time was come; as may be seen in those holy records where these\nthings are made mention of. Indeed, as I said, the church is not\nexcluded (2 Chron 36:2); she may, and ought, with her faith and\nprayer, and holy life, to second this work of kings (Ezra 1:2,3).\nWherefore, when God speaks of bringing down the lofty city and of\nlaying it low in the dust by the church, he saith, they shall do\nit by their feet, and with their steps: 'The foot shall tread it\ndown, even the feet of the poor, and the steps of the needy' (Isa\n26:6).\n\nBy feet and steps, I understand the good lives of the children of\nGod: but now, when kings come to deal with her, as kings, they\nserve her as Samuel served Agag, as a judge, 'cut her in pieces\nwith their swords': or as you have it elsewhere, 'They make her\ndesolate and naked; they eat her flesh, and burn her with fire.'\nThe sword will be put into their hands for this very purpose. Thus\ntherefore must their deliverance be begun.\n\nIt is also to be considered, That after these first kings of the\nMedes and Persians had broken the yoke of the king of Babylon from\noff the neck of the captive church, and had given her license\nto go to her place to build her temple and city, and to sacrifice\nthere according to the law of their God, (as both in Ezra and\nNehemiah we read;) and when their work was hindered by under-officers,\nor they endeavoured so to do, they pleaded the license that they\nreceived to build and sacrifice by the decree of the first kings,\nand so finished their deliverance: They went not on in headstrong\nmanner, as if they regarded neither king nor Caesar: 'But Zerubbabel,\nand Joshua, and the rest of the chief of the fathers of Israel,\nsaid unto them,' that sought to hinder their work, 'Ye have nothing\nto do with us to build an house unto our God; but we ourselves\nwill build unto the Lord God of Israel, as king Cyrus the king of\nPersia hath commanded us' (Ezra 4:3). And as they said, so also\nthey did: 'The elders of the Jews builded, and they prospered\nthrough the prophesying of Haggai the prophet and Zechariah the\nson of Iddo. And they builded, and finished it, according to the\ncommandment of the God of Israel, and according to the commandment\nof Cyrus, and Darius, and Artaxerxes king of Persia' (Ezra 6:14).\nYea, they did not only accept of the kindness of kings, but did\nacknowledge that kindness with thanksgiving, as a gift of the God\nof heaven: for the kings had commanded and given leave to the Jews\nto go to Jerusalem, to build their temple, and to do sacrifice\nthere, according to the counsel of the priests that were at\nJerusalem, and according to the law of God that they had in their\nhand (Ezra 7:13,14). For Artaxerxes sent Ezra the priest to inquire\nafter the condition that Jerusalem and Judah was in, according to,\nor by the law of God that was in his hand (verse 14). And he had\nlicense also further to do with the king's silver and gold, which\nhe gave of the service of the house of the Lord, 'according to the\nwill, word or law of HIS God.' 'And thou, Ezra, [says the king]\nafter the wisdom of thy God, [that is, after his word] that is in\nthine hand, set magistrates and judges, which may judge all the\npeople that are beyond the river, all such as know the laws of\nthy God; and teach ye them that know them not. And whosoever will\nnot do the law of thy God, [that is, worship, and walk by the\nrule of his testament,] and the law of the king, [that is, shall\nrefuse to give Ezra such things as by the king was appointed for\nEzra's help in the furthering of the worship of God, according to\nthe law of his God,] let judgment be executed speedily upon him\nwhether it be unto death, or to banishment, or to confiscation\nof goods, or to imprisonment' (Ezra 7:25,26). This was therefore\na wonderful gracious license that the king now gave to Ezra: he\nimposed nothing upon him or the Jews in matters of religion and\nworship, but left him and them wholly to the law, will, and word\nof God, only he laid check upon wicked and ungodly people: that\nif they did things contrary to the laws of Ezra's God, or did\nsleight the king's law, as aforesaid, that then such penalties\nand pains should be inflicted upon them.\n\nTo the same purpose was the decree of Cyrus, and that of Darius,\nto put it in execution. Also the penalty enacted against such\noffenders, was full as sharp and severe: 'Also I have made a\ndecree [said the king,] that whosoever shall alter this word, let\ntimber be pulled down from his house, and being set up, let him be\nhanged thereon; and let his house be made a dunghill for this.--And\nthe God that hath caused his name to dwell there destroy all kings\nand people, that shall put to their hand to alter and to destroy\nthis house of God which is at Jerusalem. I Darius have made a\ndecree; let it be done with speed' (Ezra 6:11,12).\n\nIndeed, sometimes a stop was put to this work by the kings, and\nthe Jews were made to cease by force and power, (Ezra 4:23,24) the\nwhich the good people did bear with patience (Ezra 4:11-21): also\nthey waited to see their God go before them among the kings, who\nat length took away Artaxerxes, who for a time had put a stop to\nthe work, and brought in another, who gave leave that with speed\nit should be set on foot again (Ezra 5).\n\nThe Jews did also in these vacancies, or times in the which\nhindrances were put, carry it very tenderly and lovingly to those\nkings that at present they were under, submitting of their bodies\nand their goods to their will, and meekly endured the trial and\naffliction, serving them with all faithfulness, watching to save\ntheir lives from the hands of bloody men. Also when the king's laws,\nand the law of their God, did at any time come in competition,\nthey would indeed adhere to, and do the law of their God; yet with\nthat tenderness to the king, his crown and dignity, that they could\nat all times appeal to the righteous God about it (Dan 6:22). Nor\ndid they lose by so doing; yea, they prospered; for by this means\nMordecai was made a great man, and a saviour of his people (Esth\n2:21-23) By this means also was Daniel made a great man, and\nhelpful to his brethren (Dan 5:29).\n\nKings, I say, must be the men that must down with Antichrist, and\nthey shall down with her in God's time.\n\nGod hath begun to draw the hearts of some of them from her\nalready, and he will set them, in time, against her round about.\nIf therefore they do not that work so fast as we would have them,\nlet us exercise patience and hope in God: 'tis a wonder that they\ngo so fast as they do, since the concerns of whole kingdoms lie\nupon their shoulders, and that there are so many Sanballats and\nTobias's to flatter with them and misinform them concerning the\npeople that are delivered but in part. See what an ugly account\nwas given of Jerusalem by the enemies of the Jews, even then when\nthey were in the hands of their deliverers: 'Be it known unto the\nking, that the Jews which came up from thee to us, are come unto\nJerusalem, building the rebellious and bad city, and have set up\nthe walls thereof, and joined the foundations.--Be it known now\nunto the king, that, if this city be builded, and the walls set\nup again, then will they not pay toll, tribute, and custom, and\nso thou shalt endamage the revenue of the kings' (Ezra 4:12,13).\nOh! what a be it known, be it known, is here! But were not these\ngentlemen more afraid of losing their own places and preferments,\nthan of the king's losing of his toll and custom? But the whole\nwas a lie, though it hindered the work for a time, and the patience\nof the people, and their loyalty to the king, did conquer and\novercome all.\n\nI speak the more to this, because, (as I have said) I believe that\nby magistrates and powers we shall be delivered and kept from\nAntichrist; and because God has already begun to do it by such,\nby which also she shall be destroyed: and I have a few things to\npresent to good men, to be conversant in, in such a day as this.\n\nLet the king have verily a place in your hearts, and with heart and\nmouth give God thanks for him; he is a better saviour of us than\nwe may be aware of, and may have delivered us from more deaths\nthan we can tell how to think. We are bidden to 'give thanks to\nGod for all men, and in the first place, for kings, and all that\nare in authority' (1 Tim 2:1,2).\n\nBe not angry with them, no, not in thy thought; but consider, if\nthey go not on in the work of reformation so fast as thou wouldest\nthey should, the fault may be thine; know that thou also hast\nthy cold and chill frames of heart, and sittest still when thou\nshouldest be up and doing.\n\nPray for kings to the God of heaven, who has the hearts of kings\nin his hand: and do it 'without wrath, and doubting'; without wrath,\nbecause thy self is not perfect; and without doubting, because\nGod governeth them, and has promised to bring down Antichrist by\nthem.\n\nPray for the long life of the king.\n\nPray that God would always give wisdom and judgment to the king.\n\nPray that God would discover all plots and conspiracies against\nhis person and government.\n\nPray also that God would make him able to drive away all evil and\nevil men from his presence; and that he may be a greater countenancer\nthan ever, of them that are holy and good, and wait and believe,\nthat God that has begun his quarrel with Babylon, Antichrist, the\nmother of Antichrist, the whore; would in his own time, and in\nhis own way, bring her down by the means which he has appointed.\n\nI do confess myself one of the old-fashion professors, that covet\n'to fear God, and honour the king.' I also am for blessing of\nthem that curse me, for doing good to them that hate me, and for\npraying for them that despitefully use me, and persecute me. And\nhave had more peace in the practice of these things, than all\nthe world are aware of. I only drop this, because I would shew my\nbrethren that I also am one of them; and to set them right that\nhave wrong thoughts of me, as to so weighty matters as these.15\n\nNow these kings whose hearts God shall set to destroy Antichrist,\nshall do it without those inward reluctancies that will accompany\ninferior men: they shall be stript of all pity and compassion.\nHence they are compared to the mighty waves of the sea (Jer\n51:42), which saith, when the wrecked and dying mariners cry out\nfor mercy for themselves, and for their children, I am a sea; 'I\ntravail not, nor bring forth children, neither do I nourish up\nyoung men, nor bring up virgins' (Isa 23:4,5): I have therefore no\npity for these, or any of them. Therefore they must be swallowed\nup of this sea, and sink like a stone in the midst of these mighty\nwaters.\n\nAnd thus much for the means by which God will destroy the body\nand flesh of Antichrist.\n\nOF THE CAUSES OF THE RUIN OF ANTICHRIST.\n\nAlthough the causes of the ruin of Antichrist be to some conspicuous\nenough, yet to some they may be otherwise; yea, and will to all\nkings and people whose eyes shall be held, that they may not see\nthe judgment, in the reasonableness and equitableness thereof; and\nthese shall wail when they see 'the smoke of her--torment'; and\nthese shall cry, Alas! Alas! (Rev 18:10). Wherefore, for further\nedification, as I have treated of the man of sin already; so will\nI now, of the causes of his downfall. And,\n\nFIRST CAUSE.\n\nFirst, He must down, for that he hath usurped, and taken the name\nand attributes of God upon himself: He hath said, 'I am God': He\nhath set in the temple of God, 'shewing himself that he is God';\nyea, and that in contempt and scorn of any other, 'exalting himself\nabove all that is called God, or that is worshiped' (2 Thess 2);\nyea, hath cried down all gods but himself. Wherefore it must needs\nbe, that he be brought to judgment, that the truth of his saying\nmay be proved. And for this cause he is threatened, under the name\nof the prince of Tyrus: 'Because thine heart is lifted up (saith\nthe Lord) and thou hast said, I am a god,--therefore I will bring\nstrangers upon thee, the terrible of the nations: and they shall\ndraw their swords against the beauty of thy wisdom, and they shall\ndefile thy brightness. They shall bring thee down to the pit, and\nthou shalt die the deaths of them that are slain in the midst of\nthe seas. Wilt thou yet say before him that slayeth thee, I am\ngod? but thou shalt be a man, and no god, in the hand of him that\nslayeth thee' (Eze 28:2,7-9).\n\nIf God will not give his name or glory to another, be sure he will\nnot be under another; but this to have, and thus to do, Antichrist\nhas attempted. But how? In that he has been so bold as to prescribe\nand impose a worship besides, and without reverence of that which\nGod has prescribed and imposed: For to do this, is, to make one's\nself a God. 'Thou shalt not make unto thee any graven image, or\nthe likeness of any thing that is in heaven above, or that is in\nthe earth beneath, or that is in the water under the earth: thou\nshalt not bow down thyself to them, nor serve them': For he that\nthus doth, is an idolater; and he that these things doth impose,\nis one that shews himself a God. But this doth Antichrist do: And\n'tis worth the noting, That God forbids not only images, but the\nlikeness of any thing; books, altars, fancies, imaginations, or\nany thing in heaven above, or in the earth beneath, to bow down\nto, or to make them a means to worship or come to God by, if he\nhas not commanded nor tolerated them in his holy word.\n\nThus saith the Lord: And, I am the Lord, is the stamp, the seal,\nand sign of all true rules of worship; and therefore it is so often\nrepeated both in Moses, and in the prophets, where God commandeth\nworship to be performed, and imposeth the means and methods of it.\nNow this, Thus saith the Lord, Antichrist has rejected; and I am\nthe Lord, he hath assumed to himself: and therefore without the\nlaw, the word and commandment, hath framed and imposed a worship,\nexalting himself in the temple of God, although he is but the man\nof sin, above all that is called God, or that is worshiped.\n\nNor is he in this his so foul a fact, without them that adore,\nworship his image, and wonder after him; yea, he hath got by this\nmeans almost the whole world to himself, who say, 'Who is like\nunto the beast? Who is able to make war with him?' (Rev 13:4).\nAnd that they might shew their resolvedness to stand by him, they\nreceive his mark in their forehead, or in their hand; His mark;\nthat is, they either openly or seriously become his disciples,\nand worship him according to the rules, methods, and ways that he\nhath prescribed. Wherefore, these with him, are also to drink of\nthe fierceness of the wrath of Almighty God: 'If any man worship\nthe beast and his image, and receive his mark in his forehead, or\nin his hand, the same shall drink of the wine of the wrath of God,\nwhich is poured out without mixture into the cup of his indignation;\nand he shall be tormented with fire and brimstone in the presence\nof the holy angels, and in the presence of the Lamb' (Rev 14:9,10).\n\nBut, I say, for that Antichrist hath thus taken the place of God,\nprescribed and imposed a worship as a God, got the world to worship\nand wonder after him as after a God. Therefore shall he die the\ndeath of the uncircumcised, both in the soul, spirit, body, or\nflesh of Antichrist; therefore will God enlighten, and gather,\nand set the kings and nations against him, that both he and his\nmay be buried, and have their dolesome withdrawing-rooms from the\nworld in the sides of the pit's mouth.\n\nSECOND CAUSE.\n\nSecondly, Antichrist must be destroyed, because he hath set himself\nagainst the Son of God; against the Father, and against the Son.\nHe had a spite against the Son betimes, even then when he came\nforth but in little bits, when he attempted to deny that he was\ncome in the flesh (1 John 4:1-4). But seeing he could make no\nearnings of that, he hath changed his methods, and seeks to run\nhim out and down by other means and ways: because therefore he\nhath set himself against the Son of God, the king, therefore he\nmust die. That he hath set himself against the Son of God, is also\nevident; for he hath his name from thence: He is therefore called\nAntichrist. That he hath set himself against him, is yet further\nevident; for that he hath endeavoured to take from him his headship\nover, and his offices for and in the church, which is his body.\nHe hath plainly endeavoured to be head, for that he hath striven\nto take his wife from him, and to cause that she should be called\nHIS: Yea, he hath endeavoured by all inventions to prostrate her\nto his lusts, to deflower her, and to maker her an adulteress. He\nhas been worse than Pharaoh, who took Abraham's wife (Gen 12); and\nworse than Abimelech, who lusted after Isaac's (Gen 26): Yea, worse\nthan Phalti, who run away with David's (1 Sam 25:44); forasmuch\nas she is higher, beloved better, and cost more than did any\nof these. Would it not be counted an high affront, for a base\ninferior fellow, to call himself the head of the queen? Yet thus\nhas Antichrist done, and worse; he has called himself the head of\nthe universal church of God.\n\nAnd as he has attempted to be head in his stead, so to be king,\npriest, and prophet.\n\n[1.] He has attempted to wrest his sceptre and kingdom from him,\nin that he hath endeavoured to thrust himself into his throne,\nwhich is the heart and conscience of his people. The heart and\nconscience is that which Christ claimeth for his own proper and\npeculiar seat: 'My son, give me thy heart.' 'That Christ may dwell\nin your hearts by faith' (Eph 3:17). In this therefore the church\nis not to be for another man, so will he be for her; but this\nthrone Antichrist has lusted for, attempted to take, and made war\nwith Christ and his church, because they would not yield up to\nhim this glorious throne of his, and therefore he must die.\n\n[2.] He hath intruded upon the priestly office of Christ, hath\ncalled himself high-priest; though the Lord hath said, 'Because\nthou has rejected knowledge, I will also reject thee, that thou\nshalt be no priest to me: seeing thou hast forgotten the law of\nthy God, I will also forget thy children' (Hosea 4:6). But he will\nmake himself a priest; he hath invented sacrifices for the quick\nand the dead: he hath put, as he presumes, merit and worth into\nthese sacrifices; he hath commanded that those that worship, should\nhave faith in, and expect benefit by these sacrifices, although\nhe offereth to his God nought else but the flesh of the hog, and\nof the mouse, with the broth of his abominable things (Isa 66:17).\nMany and sundry ways he hath set himself up to be high-priest,\nthough God knows no high-priest but one, though the church ought\nto know no high-priest but one; yea, though no high-priest but\none can approach God's mercy-seat, to do for us the necessary and\ndesired work.\n\n[3.] He hath intruded upon the prophetical office of Jesus Christ.\nWhat else means his pretences to infallibility?16 And that too when\nhe imposes unwritten verities, abominable traditions, blasphemous\nrites and ceremonies; and forbids or dispenseth with the holy\ncommands of God: Yea, when he enforceth these his Omrian statutes,\nand doth impose the works of the house of Ahab (Micah 6:16), he\ndoth all in the name of the Lord Christ, when himself hath set\nhimself in his place, and in his room. This is mystery Babylon,\nthe mystery of iniquity: This is Antichrist's soul and body, and\nas such, must be destroyed. But,\n\nTHIRD CAUSE.\n\nThirdly, Antichrist must be destroyed, because he hath blasphemed\nagainst the Holy Ghost, and so set himself above the Father, the\nSon, the Spirit; against ALL that is called God. The Holy Ghost\nis that Spirit of truth that Christ has promised to give unto his\nchurch, to help her in the understanding of his holy word, and to\nenable her to believe, and walk humbly and holily before God and\nman. The spirit of Antichrist is that spirit of error that hath\npuffed up the false church into a conceit of herself, and unscriptural\nworship; and that hath made this false church, which is his body,\nto ascribe all the horrible things and acts thereof, to the wisdom,\nguidance, directions or operations of the Holy Ghost: As,\n\n1. In all her unscriptural councils, assemblies and convocations,\nthey blasphemously father what they do upon the Holy Ghost, and\nmake him the inventor and approver thereof.\n\n2. She also blasphemeth the Holy Ghost, in accusing and condemning\nthe holy scriptures of insufficiency, for that she saith, though\nit is a rule, yet but an imperfect one; one deficient, one that\nis not able to make the man of God perfect in all things, without\nthe traditions, inventions, and blasphemous helps of antichristian\nwisdom.\n\n3. She hath also blasphemed the Holy Ghost, in that she hath set\nup her own church-government, offices, officers and discipline:\nNone of all which is the church of Christ directed to by the wisdom\nof the Spirit of God in his testament.\n\n4. She hath also sinned against the Holy Ghost, in that she hath,\nas it were, turned the Holy Ghost out of doors, in concluding that\nhe, without the works of the flesh, is not sufficient to govern\nthe hearts of worshippers, in the service and worship of God.\n\n5. She hath also thus sinned, in that she hath wrought many lying\nmiracles in the face of the world, and imposed them upon her disciples\nfor the confirming of her errors and blasphemous opinions, to the\nconfronting of the true miracles wrought by the Holy Ghost; and\nalso to the concluding, that there was an insufficiency in those\nthat were true, to confirm the truth, without the addition of\nhers; which she has wrought by the power of Satan, and the spirit\nof delusion, only to confirm her lies.\n\n6. She hath sinned against the Holy Ghost, in that she hath, with\nJeroboam the son of Nebat, striven against the judgments wherewith\nGod hath punished her; to call her back from her wicked way; and\npersisted therein, to the effectual proving of herself to be the\nlewd woman (2 Kings 13:4-7,23,24).\n\n7. She hath sinned, by labouring to hide all her wickedness, by\nlies, dissimulations, and filthy equivocations of her priests,\nfriars, Jesuits, &c. I say, her labouring to hide the wickedness\nthat she hath committed against kings, countries, nations, kingdoms\nand people. She hath hid these things by the means or persons made\nmention of before; as by the tail; for they indeed are the tail\nof the beast, that cover his most filthy parts: The prophet that\nspeaketh lies, he is the tail (Isa 9:15). But,\n\nFOURTH CAUSE.\n\nFourthly, Antichrist must be destroyed, for the horrid outrage,\nand villainous murders that she hath committed upon the bodies of\nthe saints. For there is none, as to these things, for cruelty,\nto be compared with the church of Antichrist, and her followers:\nFor upon whom hath not her cruelty been shewed; have they never so\nlittle stood in her way, though never so innocently and honestly\nby so doing, stood to the truth and verity of God? Yea, the\npromoting of her own superstition, idolatry, and blasphemous rites\nand ceremonies, have been so pursued by her, that she has waded\nthrough a sea of innocent blood for the accomplishment thereof.\n\nThe poor church of God is a sensible bleeding witness of this, and\nso has been for hundreds of years together; witness the chronicles\nof all nations where she hath had to do; yea, and the sackcloth\nand ashes, and tears, and widows, and fatherless children, and\ntheir cries, of all which the holy word of God is a sufficient\nconfirmation; 'And in her,' when God shall come to make inquisition\nfor blood, 'will be found the blood of prophets and of saints,\nand of all that were slain upon the earth' (Rev 18:24). And yet\nhas she such a whore's forehead, such a blindness in her judgment,\nand such an hard and obdurate heart, that it is not possible\nshe should ever repent. Murders have been so natural to her, and\nin them her hand has been so exercised, that it is now become\na custom, a trade, a pastime to her, to be either in the act, or\nlaying some foundation for murders: Witness those plots, designs\nconspiracies, and frequent attempts that are, one or other of them,\ncontinually on foot in the world for the commission of murders.\n\nNay, the text last mentioned seems to import, that blood is so\nnatural to her, that she sticketh not at any condition, sex, age,\nor degree, so she may imbrue her hands in blood. In her was found\nthe blood of saints and prophets, and of all other carnal, natural,\nignorant, graceless men that have been slain upon the earth. It is\nshe that sets kings and kingdoms at variance: It is she that sets\nparents and children at variance, by her abuse of the word of our\nLord and Christ. And besides, is it not easy, if we do but consider\nthose bloody massacres that have been committed by her hand,\nboth in France, Ireland, Piedmont, and in several places besides,\nwithout wronging of her, to conclude, that the blood of thousands,\nthat have not known their right hand from their left in religion,\nhath been shed, to quench, if it might have been, her insatiate\nthirst after blood. Therefore, for these things shall she be\njudged, as women that shed blood are judged; because she is an\nadulteress, and blood is in her hands (Eze 23:45). She hath been\nas a beast of prey: Nay, worse; for they do but kill and tear for\nthe hunger of themselves, and of their whelps: but she, to satisfy\nher wanton and beastly lusts. 'They have cast lots for my people;\n[saith God] and have given a boy for an harlot, and sold a girl\nfor wine, that they might drink' (Joel 3:3): and therefore must\nAntichrist be destroyed. Forbearance is no payment, God's patience\nis not a sign that he forgetteth to take vengeance; but rather,\nthat he waiteth till his own are come out of her, and until\nher iniquity is filled up: For then he will execute the judgment\nwritten, and will remember, as has been said, the Babylonians,\nand all their ways. 17\n\nFIFTH CAUSE.\n\nFifthly, Antichrist must be destroyed, because she hath put out\nof order, and confounded the rule and government that God has set\nup in the world. I say, she has put it out of order, and confounded\nit in all places where she rules; so that it cannot accomplish\nthe design of him that ordained it, To wit, To be a terror to evil\nworks, and a praise to them that do well. Wherefore we read, That\nthose horns or kings where Mystery Babylon sitteth, are upon the\nheads of that beast that carrieth her, which beast is her protector.\nMagistracy is God's ordinance, appointed for the good of society,\nand for the peace and safety of those that are good. But this\nAntichrist has, where she rules, put all out of order; and no\nwonder, for she has bepuddled the word of God; no wonder, then,\nI say, if the foundations of the world be out of course. 'Tis she\nthat hath turned the sword of the magistrate against those that\nkeep God's law: 'Tis she that has made it the ruin of the good and\nvirtuous, and a protection to the vile and base. Wherefore, when\nthe Holy Ghost tells us, that the time is coming in which God will\ncount with the bloody-minded, for the murders that they have\ncommitted; he in a manner doth quite excuse the magistrate, saying,\n'Woe to the bloody city! it is all full of lies and robbery; the\nprey departeth not: The noise of a whip, and the noise of the\nrattling of the wheels, and of the prancing horses, and of the\njumping chariots. The horseman lifteth up both the bright sword,\nand the glittering spear: and there is a multitude of slain, and\na great number of carcases; and there is no end of their corpses;\nthey stumble upon their corpses' (Nahum 3:1-3). But what is the\ncause of all this slaying, and the reason of this abundance of\ncorpses? Why, it is because of the unsatiable thirst of the bloody\ncity after blood: and, 'Because of the multitude of the whoredoms\nof the well-favoured harlot, the mistress of witchcrafts, that\nselleth nations through her whoredoms, and families through her\nwitchcrafts' (verse 4). But doth this bloody city spill this blood\nby herself simply, as she is the adulterated whore? No, this church\nhas found out a trick; that is to say, to quarrel with Christ in\nhis members; and to persuade the powers where she rules to set\nensnaring laws to catch them, and to execute the same upon them.\n\nThus when the synagogue of Satan, of old, had taken Christ, and\naccused him, they made Pontius Pilate to condemn and hang him.\nBut God has begun to shew to some of the kings this wickedness,\nand has prevailed with them to PROTEST against her. And in the\nmean time, for those that are yet in the bed of love with her,\nthe Holy Ghost doth, in the text last mentioned, and in Revelation\n18:24 much excuse them for the blood that they have shed, and for\nthe injuries that they have done to his people; because they have\nnot done it of their mere inclinations, nor in the prosecution of\ntheir office, but through the whoredoms and witchcrafts of this\nwell-favoured harlot, who hath with false doctrines, false promises,\nand causeless curses, prevailed on them to do it. And they have\ndone it, rather of fear than favour. Some indeed have more doted\nupon her beauty, and have more thoroughly been devoted to her\nservice: But they also had not that aptness to do so of themselves,\nbut have been forced to it by the power of her enchantments:\nTherefore, I say, the main guilt shall be laid at her door, for\nthat she in chief has deserved it. 'Son of man [says God] take\nup a lamentation for the princes of Israel.' Why? Because their\nmother, the church, was at that time adulterated, and become\na lioness, had lain down with the heathen, and so brought forth\nyoung lions, that is, rulers: 'And she brought up one of her\nwhelps: it became a young lion, and it learned to catch the prey;\nit devoured men' (Eze 19:1-3). It learnt, It learnt: But of who\nbut of its dam, or of the lioness to whom she had put it to learn\nto do such things? Therefore they are to be lamented and pitied,\nrather than condemned, and their mother made to bear the blame.\nWherefore it follows, 'She was plucked up in fury, she was cast down\nto the ground, and the east wind dried up her fruit: her strong\nrods were broken and withered; the fire consumed them. And now\nshe is planted in the wilderness, (in the provinces of Babylon,)\nin a dry and thirsty ground. And fire is gone out of a rod of her\nbranches, which hath devoured her fruit, so that he hath no strong\nrod to be a sceptre to rule. This is a lamentation, and shall be\nfor a lamentation' (Eze 19:12-14).\n\nSIXTH CAUSE.\n\nSixthly, Antichrist must be destroyed, because of her exceeding\ncovetousness. Religion, such as it is, is the thing pretended to:\nBut the great things of this world, are the things really intended\nby her in all her seeming self-denials and devotions. And for this\ncovetousness also it is that this destruction is to fall upon her:\n'Woe to him that coveteth an evil covetousness to his house, (to\nhis church) that he may set his nest on high' (Hab 2:9); (for he\ncould not do the one, before he had obtained the other:) for then\nindeed they began to be high, when they had so inveigled Constantine,\nthat he bestowed upon them much riches and honour; and then it was\ncried by an angel, and the cry was heard in the city, Constantinople!\n'Woe! woe! woe! this day is venom poured into the church of God!'\n(as both my Lord Cobham and Mr. Fox witness in the book of Acts\nand Monuments).18\n\nNor has any generation since the world began, been so insatiably\ngreedy of gain, as these poor people have been: They have got\nkingdoms, they have got crowns, they have got,--What have they\nnot got? They have got everything but grace and pardon. Did I say\nbefore, that religion is their pretence? Doth not the whole course\nof their way declare it to their face? Every one of them, from\nthe least even to the greatest, is given to covetousness, from the\nprophet even to the priest, every one dealeth falsely (Jer 6:13,\n8:10): Money, money, as the peddlar cries,19 broken or whole, is\nthe sinews of their religion: And it is for that they set kingdoms,\ncrowns, principalities, places, preferments, sacraments, pardons,\nprayers, indulgences, liberty; yea, and souls and bodies of men,\nwomen and children, to sale. Yea, it is for this that they have\ninvented so many places, offices, names, titles, orders, vows,\n&c. It is to get money, to rob countries, that they may make their\nnests on high. And indeed they have done it, to the amazement of\nall the world. They are clambered up above kings and princes, and\nemperors:20 They wear the triple-crown: They have made kings bow\nat their feet, and emperors, stand barefoot at their gates: They\nhave kicked the crowns of princes from their heads, and set them\non again with their toes.21 Thus their covetousness has set them\nhigh, even above the suns, moons and stars of this world: but to\nwhat end? That they may be cast down to hell.\n\nSEVENTH CAUSE.\n\nSeventhly, Antichrist must be destroyed, because he standeth in\nthe way of the setting up of the kingdom of Christ in the world.\nMany princes were in Edom before there was a king in Israel; and\nChrist has suffered Antichrist to set up before him. And he standeth\nin his way, and has so overspread the world in all places, with\nthat which is directly contrary to him, that he cannot set up his\nkingdom, until that which is Antichrist's is tumbled down to the\nground; even as a man whose ground is full of thorns, and briars,\nand weeds, cannot sow in expectation of a crop, until he hath\nremoved them. And these seeds has Antichrist sown where the kingdom\nof Christ should stand: 'Upon the land of my people shall come up\nthorns and briars; yea, upon all the houses of joy in the joyous\ncity: Because the palaces shall be forsaken; the multitude of the\ncity shall be left; the forts and towers shall be for dens for\never, a joy of wild asses, a pasture of flocks, [this is to happen\nto the church of God,] Until the Spirit be poured upon us from\non high, and the wilderness be a fruitful field, and the fruitful\nfield be counted for a forest' (Isa 32:13-15). And the antichristian\nsynagogue be turned into a wilderness.\n\nWhen God came from Egypt with his people, to set up his kingdom\nin Canaan, he cast out the heathen before them in order thereunto;\n'Thou hast brought a vine out of Egypt: thou hast cast out the\nheathen, and planted it' (Psa 80:8). Wherefore, Antichrist must\nbe removed and destroyed for this: For Antichrist is in flat\nopposition to Christ, as Tibni was to Omri (1 Kings 16:21,22):\nWherefore Antichrist must die. The reason is, because Christ's\nkingdom shall be peaceable, without molestation; and glorious,\nwithout the fumes and fogs of antichristian darkness: Because also,\nas the world hath seen the manner of the reign of Antichrist, and\nhow tyrannical and outrageous a kingdom his is: so they shall see\nthe reign of Christ, by his word and spirit in his people, how\npeaceable, how fruitful in blessedness and prosperity his kingdom\nis. And hence it is that God purposeth to bury Antichrist, before\nhe sets 'glory in the land of the living' (Eze 26:20,21). As\nalso you read in the book of Revelations; for there you find the\nkingdom of Antichrist was destroyed before the new Jerusalem was\nset up. When men intend to build a new house, if in the place\nwhere the old one stood, they first pull down the old one, raze\nthe foundation, and then they begin their new. Now God, as I said,\nwill have his primitive church-state set up in this world, (even\nwhere Antichrist has set up his;) wherefore, in order to this,\nAntichrist must be pulled down, down stick and stone; and then\nthey that live to see it, will behold the new Jerusalem come down\nfrom heaven, as a bride adorned for her husband.\n\nNew wine is not put into old bottles, nor a new piece into an old\ngarment; nor shall any of the old anti-scriptural ordinances,\nceremonies, rites, or vessels of the man of sin, be made use of,\nor accounted anything worth, in this day of the kingdom of Jesus\nChrist. And thus I have shewed you something of Antichrist, of\nhis ruin, and of the manner and signs of the approach thereof;\ntogether with the means and causes of his ruin. All which I leave\nto the judgment of the godly, and beg their instruction where\nthey see me to be out; and shall conclude, after a short word of\napplication.\n\nFirst, Must Antichrist be destroyed? Then this informs us, that\na time is coming wherein there shall be no Antichrist to afflict\nGod's church any more. 'Tis Antichrist, antichristians, and\nantichristianism, that is the cause of the troubles of Christians,\nfor being Christians. And therefore 'tis from the consideration of\nthis that it is said, men 'shall beat their swords into plough-shares,\nand their spears into pruning-hooks,' and that they 'shall learn\nwar no more' (Isa 2:4): Yea it is from the consideration of this,\nthat it is said the child shall play with venomous and destroying\nbeasts, and that a little child shall lead the wolf, the leopard,\nand the young lion, and that the weaned child shall put his hand\ninto the cockatrice's den, and catch no hurt thereby (Isa 11:6-9).\nFor as was said before, 'tis through the instigation of this\nspirit of error, that the governors of the world have heretofore\ndone hurt to Zion, and I say now again, all things shall turn to\ntheir right course, and occupy their places, as do the bodies in\nthe higher orbs.\n\nSecondly, Is Antichrist to be destroyed, and must she have an\nend? Then this gives us to understand, that a day is coming when\nAntichrist shall be unknown, not seen, nor felt by the church of\nGod. There are men to be born who shall not know Antichrist, but\nas they read in the word that such a thing has been. These shall\ntalk of her, as Israel's childrens' children were to talk of\nPharaoh, of his cruelty; of his tasks, of his pride, of the Red\nSea, and how he was drowned there: They shall talk of them, as of\nthose that have been long dead; as of those who for their horrible\nwickedness, are laid in the pit's mouth. This will be some of\nthat sweet chat that the saints shall, at their spare hours, have\nin time to come. When God has pulled this dragon out of the sea,\nthis leviathan out of his river, and cast his dead carcase upon\nthe open field, then shall those whose ancestors have been put\ninto terrors by him, come flocking to see the monster; and shall\nrejoice for all the mercy. In that day, the church of God shall\nsay, 'O Lord I will praise thee: though thou wast angry with me,\nthine anger is turned away, and thou comfortest me.--In that day\nshall ye say, Praise the Lord, call upon his name, declare his\ndoings among the people,' &c. (Isa 12:1,4). O how sweetly did David,\nand the church in his day, sing of the ruins of the Egyptians,\nand the deliverances of their fathers, which had been in times of\nold! (Psa 68). to wit, what God did in Egypt, what he did at the\nRed Sea; what he did to Sihon, to Og, and to the remnant of the\ngiants: How he divided the waters of Jordan, and gave the land of\nCanaan in its fruitfulness among his people (Psa 105): How that\nthough Pharaoh and his horsemen and chariots were terrible then,\nyet now there is nothing left but their souls, their feet, and\nthe palms of their hands; nothing but that which can do no hurt;\nnothing but what may minister an occasion of joyful remembrance\nof them (Psa 106; 132).\n\nThirdly, Is Antichrist to be destroyed? Then this calls aloud to\nGod's people to make haste to come out of her. 'Ho, ho,' says the\nprophet: He cries out as if the people were asleep: 'Come forth,\nand flee from the land of the north' (Zech 2:6). The people of\nGod in the latter days will want a heart to come out of her, with\nthat fear of her plagues as they should: Wherefore another says,\n'Come out of her, my people, that ye be not partakers of her sins\nand that ye receive not of her plagues' (Rev 18:4). When Israel\nwas carried into Babylon, 'twas not that they should dwell there\nfor ever: Though they were bid to build them houses, and beget\nthem children there. But when they had built, planted vineyards,\nand got wives and children there, 'twas hard getting them from\nthence again: For now they were as it were naturalized to the\ncountry, and to the manners of it (Jer 29:4-7). But God will have\nthem out, (but they must not think to carry thence their houses\nand vineyards on their backs,) or he will destroy them with those\ndestructions wherewith he hath threatened to destroy Babylon\nitself. Flesh will hang behind, because it favoureth the things\nof the flesh, plenty of which there is in that country: But they\nthat will live after the flesh must die. 'Wherefore come out from\namong them, and be ye separate,--and touch not the unclean thing;\nand I will receive you, and will be a father unto you, and ye\nshall be my sons and daughters, saith the Lord Almighty' (2 Cor\n6:17,18). But why (some may say) must we come out? I answer, because\nGod has temple-work to do, temple-worship to do, temple-sacrifices to\noffer, and none of these things can by any means be done, but at\nJerusalem. But if you still object and say, 'The Lord has raised\nus up prophets in Babylon,' and we will not come out; you must\nnot murmur if you feel what is to follow. And that such may know\nupon what bottom they stand, let them read the 29th chapter of\nJeremiah 15-19.\n\nFourthly, Must Antichrist be destroyed? Then what mean they, who\nwere to appearance once come out, but now are going thither again?\nIf it cost Lot's wife dear for but looking back, shall not it cost\nthem much dearer, that are going back, that are gone back again?\nand that, AFTER the angel had fled through the midst of heaven,\npreaching the gospel to those that dwell on the earth? (Rev 14:6-10).\nThey that received the mark of the beast at first, before this\nangel came forth, are when compared with these, excusable (Rev\n13:16,17): Wherefore, they are not threatened with that smoking\nwrath, as are these which are here under consideration.\n\nYou dread, that which is like to become of them that will be so\nmad to run into an house, when fire is putting to the gunpowder\nbarrel, in order to its blowing up: Why thus do they, let their\npretended cause be what it will, that are returning again to Babel.\nAre her plagues pleasant or easy to be borne? Or dost thou think\nthat God is at play with thee, and that he threateneth but in jest?\nHer plagues are death, and mourning, and famine, and fire (Rev\n18:8); are these things to be overlooked? And they that, as before\nis hinted, shall receive the mark of the beast in their forehead,\nor in their hand, and shall worship him, they, 'the same shall\ndrink of the wine of the wrath of God' (Rev 14:10): And will this\nbe a delightsome draught? Remember how ill God took it, that his\npeople of old, in their hearts, though but in their hearts, went\nback again into Egypt. You may say, but I have friends, relations,\nand concerns in Babylon. And, I answer, so had Lot in Sodom (Gen\n19:14-16); but for all that, he must either quickly come out, or\nrun the hazard of being burned there with them. But methinks, a\npeople that belong to God, should be willing to leave all to follow\nhim: Besides, his presence is promised at Jerusalem, there also\nwill he accept thy offerings.\n\nFifthly, Is Antichrist to be destroyed? Then let them that love\nGod, his Son, and his Zion, cry to God, that it may be hastened\nin its time. One of the songs of Zion is, that Babylon shall be\ndestroyed. The cries of the souls of them that were slain for the\nwitness of Jesus is, that Babylon may be counted with, and that\ntheir blood may be revenged upon her. The promise is, that Babylon\nshall be destroyed: And do we hold our tongues? The church of God\nwill not flourish as it should, until Babylon is destroyed: The\nworld will never be in its right wits, until Babylon is destroyed:\nThe kingdom of Christ will never be set up, in and by his church,\nas it ought, and shall, until Antichrist is destroyed: There will\nnever be peace upon earth till Antichrist is destroyed: And God\nhas promised that there shall be peace and truth, and glory, when\nBabylon is destroyed: And do we hold our peace? Besides, your\ninnocency in suffering; your honesty towards God, in your testimony\nfor his truth; the substantial ground which you have for the bottom\nof your faith, as to things controverted betwixt Antichrist and\nyou, will never be manifested as it will then; and so consequently,\nyou never so brought out to the light, and your enemies never so\nput to shame as then. 'Then shame shall cover her that said unto\nthee, Where is the Lord thy God?' Wherefore, as I said, cry unto\nthe Lord, keep not silence, give him no rest, let him not alone,\nuntil he has delivered his miserable people out of the mouth of\nthis lion, and from the paw of this bear.\n\nSixthly, Is Antichrist to be destroyed? Then let us live in the\nexpectation of it; and let this be one of our songs in the house\nof our pilgrimage. God bids his people, while in Babylon, to let\nJerusalem come into their mind (Jer 51:50), and writes to them that\nthen were in her, to acquaint them that he remembered them still,\nand would assuredly deliver them from that place and state. And\nwherefore doth he thus, but to beget an expectation in them of\ntheir salvation and deliverance? (Jer 29:13,14). The Lord is so\npleased with the faith and expectation of his people, as to this,\nthat they seldom are herein concerned as they should, but he steps\nin with them, and warms their hearts. The reason is, because the\nfaith of God's people, as to the downfall of Babylon, stands upon\nas sure a foundation as doth the salvation of their souls; and that\nnext to that, God is as much delighted in what he has purposed to\ndo against Babylon, as in anything else in the earth: And therefore,\nif you consider it well, the great and glorious promises that are\nto be fulfilled on earth, are to be fulfilled when Antichrist is\ndead and buried: These bits are too good even for his children\nto have, so long as this dog is by, lest he should snatch at the\ncrumbs thereof; wherefore they are reserved until he is gone: For\nthus saith the Lord, 'That after seventy years be accomplished at\nBabylon, I will visit you, and perform my good word towards you,\nin causing you to return to this place: For I know the thoughts\nthat I think toward you, saith the Lord; thoughts of peace, and\nnot of evil, to give you an expected end.' This is in Jeremiah\nthe 29th chapter, verses 10, 11 and in the 31st chapter he adds,\n'Therefore they shall come and sing in the height of Zion, and\nshall flow together to the goodness of the Lord, for wheat, and\nfor wine, and for oil, and of the young of the flock and of the\nherd: and their soul shall be as a watered garden; and they shall\nnot sorrow any more at all. Then shall the virgin rejoice in the\ndance, both young men and old together: for I will turn their\nmourning into joy, and will comfort them, and make them rejoice\nfrom their sorrow. And I will satiate the soul of the priests\nwith fatness, and my people shall be satisfied with my goodness,\nsaith the Lord' (verse 12-14). Again, in the 32nd chapter, still\nspeaking of the same thing, he saith, 'Yea, I will rejoice over\nthem to do them good, and I will plant them in this land assuredly\nwith my whole heart and with my whole soul' (verse 41).\n\nI conclude this with that which I find in the 33rd chapter: 'And\nI will cleanse them from all their iniquity, whereby they have\nsinned against me; and I will pardon all their iniquities, whereby\nthey have sinned, and whereby they have transgressed against me.\nAnd it shall be to me a name of joy, a praise, and an honour before\nall the nations of the earth, which shall hear all the good that\nI do unto them: and they shall fear and tremble, for all the goodness\nand for all the prosperity that I procure unto it' (verse 8,9).\n\nSeventhly, Must Antichrist be destroyed? Then this should make us\nglad, when we see the signs of his fall presenting themselves to\nour view. Indeed, the signs of his fall, or those that forerun\nit, are terrible, and amazing to behold. But what of that, since\nthe wrinkles that are in their faces threaten not us but them?\nA man is angry, and will punish; yea, and whets his sword, makes\nhis rod, and he speaks not a word, but blood, blood, is in it.\nIndeed, this should make them that are concerned in this anger,\nbe afraid; (but the judgment is, they are fast asleep,) but what\nis in all this of terror to them, for the pleading whose cause he\nis so angry with the other? Nothing whereat the innocent should\nbe afraid. Cold blasts in November are not received with that\ngentleness as are colder in March and April; for that these last\ncold ones are but the farewell notes of a piercing winter; they also\nbring with them the signs and tokens of a comfortable summer. Why,\nthe church is now at the rising of the year; let then the blasts\nat present, or to come, be what they will, Antichrist is assuredly\ndrawing towards his downfall: And though the devil, knowing what\nis to be done to him, and to his kingdom, shall so blind his\ndisciples, and fright the godly, do something like it upon the\nchurch of Christ; yet we should look through these paper-winkers,22\nand espy in all this, that fear, yea, certain terrible judgments\nare following of him at the heels, by which not only the soul,\nspirit, and life of Antichrist, but the body thereof; yea, body,\nand soul, and head, are quickly to go down thither; from whence\nthey, as such, shall not arise again. Amen.\n\n\nFOOTNOTES:\n\n\n1 'Paper-winkers,' in every edition, except the first, which was\nfrom the author's manuscript, has been altered to 'paper-windows.'\nBunyan's allusion is to the winkers, called by many 'blinkers,'\nput by the side of a horse's eyes, to keep him under the complete\ncontrol of his driver--and by 'paper-winkers' the flimsy attempt\nof Antichrist to hoodwink mankind by printed legends, miracles,\nand absurd assumptions--it is one of the almost innumerable sparks\nof wit, which render all the writings of Bunyan so entertaining\nand strikingly instructive.--Ed.\n\n2 The absurd act to compel uniformity in modes of worship, (14)\nCharles II, had then recently passed; and when this treatise was\nwritten, it desolated the country. This paved the way for the\nglorious Revolution. The wicked fell into the pit which they had\ndug for the righteous; the hopes of the Papists were crushed;\ntoleration to worship God was established. Let us follow Bunyan's\nexample, and attribute these mercies to a gracious God.--Ed.\n\n3 When seven members of the first protesting church in London were\nburned, a proclamation was made that no one should pray for them,\nspeak to them, nor once say, 'God help them.' But the church\npressed through the officers,--embraced and prayed for and with the\nmartyrs; and all the people with one consent said, Amen; to the\nastonishment of the officers. And so these godly martyrs, praying\nand praising God, sweetly ended their lives in the flames at\nSmithfield.--Clarke's Martyrology, p. 500 and 516.--Ed.\n\n4 Christian, read in these words your duty. Bunyan felt the tusks\nof the wild boar, even to the peril of his life. He bore with\nresignation all his sufferings, and was blest. Pity those whose\nsouls are under the yoke. Antichrist, if cruel to the body, is more\ndangerous to the souls of men. Your prayers and exertions should\nbe redoubled until it is delivered up to the just judgment of the\nAlmighty. Come out, O Christian, and be separate from every system\nwhich is stained with the blood and defiled with the soul-harrowing\ngroans of the saints of God.--Ed.\n\n5 No man of the most refined education could have manifested\ngreater delicacy than Bunyan has in treating this subject, leaving\nhis reader to imagine whether the high-sounding titles, such as\n'His Holiness,' 'God's Vicegerent upon earth,' which are given to\nmen, are consistent with the simplicity of the gospel or not. If\nthey are not, they belong to Antichrist, and will be consumed with\nthe stubble at the brightness of Christ's coming, when he shall\njudge the earth.--Ed.\n\n6 Antichristian statists of Antichrist. Those who weigh things to\nplace them in their relative order in the kingdom of Antichrist,\nas the decree followed by the lions' den, &c.\n\n7 The homilies read in the Church of England prior to the Reformation,\ncalled 'The Festival,' contains the pith of these lying legends\nand pretended miracles. Omitting the obscene parts, it ought to be\nrepublished, to exhibit the absurdities of popery as it was then\nseen in England.--Ed.\n\n8 'The last stroke of the batter,' probably alludes to an engine\nof war used by the ancients, called a battering-ram.--Ed.\n\n9 Upon the Sunday sports being authorized, and pious ministers\npersecuted for refusing to wear popish vestments in the reign of\nJames I, that godly Puritan, Mr. Carter, exclaimed, 'I have had\na longing desire to see or hear of the fall of Antichrist: but\nI check myself. I shall go to heaven, and there news will come,\nthick, thick, thick.'--Life by his Son, p. 13.\n\n10 How remarkably has this come to pass since Bunyan's time; a slow\nbut sure progression. That darling ugly daughter, Intolerance, was\nexecuted by the Act of Toleration. The impious Test by the repeal\nof the Sacramental Test Act, &c., &c.--Ed.\n\n11 There is great difficulty in estimating the weight of a talent.\nDr. Gill considers it about sixty pounds; this was the lesser\nRoman talent. Michaelis estimates the Jewish talent at thirty-two\npounds and a half. The attic talent of gold used in Greece in\nthe time of Homer is estimated at less than an ounce. The safest\nconclusion as to the weight of the hail-stones is, that they were\nenormous, and fell with a velocity to crush all animals to instant\ndeath.--Ed.\n\n12 The reader must not misunderstand the words, 'The king kills her\nbody.' Bunyan does not in the slightest degree concede to kings or\nnations a right to interfere with 'the soul' or religious principles\nor practices--these are to be slain, if false, by persecution of\nthe preacher. Kings and nations will restore to the people the\nimmense property and revenue of which they have been plundered,\nunder the hollow knavish pretence of curing souls and forgiving\nsins. THUS will human laws kill the body of Antichrist. Every\nmotive for professing to believe absurdities and contradictions\nwill be at an end, when neither rule nor honour, nor pelf is to\nbe gained by hypocrisy.--Ed.\n\n13 This is a very expressive term, but better understood by Bunyan\nthe brazier than by many of his readers. It is well known to\nthose who live near a coppersmith's, when three or four athletic\nmen are keeping up, bout and bout, incessant blows upon a rivet,\nuntil their object is accomplished.--Ed.\n\n14 Protestant kings.\n\n15 This Christian temper of Bunyan certainly saved him from much\nsuffering while under persecution. It probably saved his invaluable\nlife. But how deeply it increases the guilt of his persecutors,\nto send such a man to a damp wretched prison, for more than twelve\nyears, because he dared not join in the worship established by\nlaw; and after all this, to hear his prayers and good wishes to\nhis persecutors, ought to have cut them to the quick.--Ed.\n\n16 Lord, what is man, to pretend to infallibility! His heart, be\nhe pope or pagan, is 'deceitful above all things, and desperately\nwicked.' Pope Sixtus V in 1589 issued his infallible Bible; but\nthe edition of Clement VIII, in 1592, differs much from that of\n1589. Infallibles ought never to differ with each other; but how\noften it has happened.--Ed.\n\n17 These bloody massacres, to which Bunyan here alludes, were\nattended with atrocities at which nature shudders. In France,\nunder a Bourbon and a Guise, the murder of hundreds of thousands\nof pious men and women, with helpless infants, threw down every\nbarrier to the spread of infidelity, and a frightful reaction took\nplace at the Revolution. In Ireland, under a Stuart and a Bourbon,\nstill more frightful atrocities were perpetrated, and which were\nseverely punished by Cromwell and his Roundheads. Under a second\nStuart, awful wholesale murders were again committed, and punished\nby William III; and the voice of the blood that was shed by\nAntichrist, and the voices of people enslaved by prejudice, and\nvindictive, ferocious enmity--these voices cry for vengeance, and\ndesolate that unhappy country.--Ed.\n\n18 In the first examination of Lord Cobham (Fox, vi p. 732, edit.\n1632) the gallant knight was asked by his bitter persecutor, what\nhe meant by 'the venom shed over the church'; his reply was, 'Your\npossession and lordships.' For then cried an angel in the air--'Wo!\nWo! Wo! this day is venom shed into the church of God.--Rome is\nthe very nest of Antichrist--prelates, priests and monks are the\nbody; and these pild [bald, but query, pillaging] friars are the\ntail, which covereth his most filthy part.' How peaceful and blessed\nwill be the church when ALL her ministers can glory with Paul,\nin Acts 20:33,34.--Ed. 19 The principal cry of the traveling\npeddlars was for broken or light money, to exchange for their\nwares: now obsolete.--Ed.\n\n20 Such has been the tendency of the antichristian church in\nall ages; witness the cases of the Emperor Henry IV, Henry II of\nEngland, and many others. The spirit and precept of Christianity,\non the contrary, is, while fearing God, to honour the king; and\nthat we be subject to principalities and powers, Titus 3:1; see\nalso Matthew 22:21; Romans 13:1-7.--Ed.\n\n21 See Fox's Martyr, folio, vol. i., last leaf.--Ed.\n\n22 'Paper-winkers,' in every edition, except the first, which was\nfrom the author's manuscript, has been altered to 'paper-windows.'\nBunyan's allusion is to the winkers, called by many 'blinkers,'\nput by the side of a horse's eyes, to keep him under the complete\ncontrol of his driver--and by 'paper-winkers' the flimsy attempt\nof Antichrist to hoodwink mankind by printed legends, miracles,\nand absurd assumptions--it is one of the almost innumerable sparks\nof wit, which render all the writings of Bunyan so entertaining\nand strikingly instructive.--Ed.\n\n***\n\nTHE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT:\n\nOR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND\nBAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD.\n\nALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES;\nAS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE\nOF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.\n\nBY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST.\n\n\"Behold, I shew you a mystery; We shall not all sleep, but we shall\nall be changed, in a moment, in the twinkling of an eye, at the\nlast trump: for the trumpet shall sound, and the dead shall be\nraised incorruptible, and we shall be changed\"--(1 Cor 15:51,52).\n\n\"Marvel not at this: for the hour is coming, in the which all that\nare in the graves shall hear his voice, and shall come forth; they\nthat have done good, unto the resurrection of life; and they that\nhave done evil, unto the resurrection of damnation\"--(John 5:28,29).\n\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThis very important treatise, judging from the style in which it is\nwritten, was, probably, one of the first books composed by Bunyan.\nThe form in which it is prepared, with minute divisions to assist\nthe memory, and its colloquial language, indicate that it was first\nintended for the pulpit and then enlarged to form a more complete\ntreatise; while the frequent recurrence of the words \"I say,\" shew\nthe unpolished style in which he was in the habit of committing\nhis thoughts to paper, when he became an author.\n\nA good copy of what appears to be the first edition, is in the\nBritish Museum, a small 8vo, without date--and from this, collated\nwith the reprint by C. Doe in Bunyan's works, 1691, the present\nedition is published. Doe, in his catalogue of all Mr. Bunyan's\nbooks, appended to the Heavenly Footman, 1690, states that \"The\nresurrection of the Dead, and eternal Judgment by John Bunyan, a\nservant of the Lord's Christ, was first published in 1665.\" I have\nnot been able to discover any subsequent edition in a separate\nvolume.\n\nThe resurrection of the body is a subject of universal and deep\nimportance. It defies our reasoning powers, while it exalts our\nideas of the divine omnipotence. With God, all things revealed\nin his word are not only possible, but certain of accomplishment.\nThe bodies of the saints, which are a part of the Redeemer's\npurchase will be raised in heavenly and wondrous perfection; like\nto the Saviour's glorious body. That body, which being transfigured\n\"did shine as the sun, and his raiment became as the light.\" That\nbody which, after his resurrection, might be touched, but which\ncould appear and disappear to mortal eyes; in the room at Emmaus,\nor in a closed room filled with his disciples; could be touched,\nyet vanish away; could eat with them on the sea shore, and could\nascend to heaven from the mount. Thus it was foretold by the prophet\nand reiterated by the apostle--\"Eye hath not seen, nor ear heard,\nneither have entered into the heart of man, the things which God\nhath prepared for them that love him\" (Isa 64:4; 1 Cor 2:9). Not\none atom of our dust can be lost; a bright, a glorious anticipation\nto the saints; but how solemn and awful a thought to those who die\nwithout hope. Among Christians it is common to think and talk of\nthe happiness of the spirits of the just made perfect; but alas,\nhow seldom do we think or speak of the perfect bliss of our\nwhole nature, body, soul, and spirit--incorruptible, undefiled,\nglorified--every part equally the object of the Saviour's purchase\nand of his care.\n\nThis treatise, which will be ever new, and ever important, was\npeculiarly required in Bunyan's early days. Under the protectorate,\nthe minds of men, which had been kept in slavery, became suddenly\nemancipated from human creeds and formularies of public worship.\nThe personal attention of every one was then directed to the\nBible--the Lord's day was observed, men were chosen as ministers\nnot from high connections, but from deep and humble piety. Tens\nof thousands became happy in a personal knowledge of divine truth.\nAt such a period, it must have happened that some evil spirits\nwould exalt themselves, and that even some serious inquirers would\ndraw strange conclusions from a misconception of divine truth;\nand dimly see \"men as trees walking.\" Among these there appeared\nteachers, who, unable to comprehend how that body, which had gone\nto dust, or in some cases had been reduced by fire to its primary\nelements, and dispersed to the winds or waves, could be again\nproduced. They revived an ancient error, That the new birth was\nthe only resurrection from death; and consequently, that to those\nwho were born again, the resurrection was passed. The individuals\nwho promulgated these opinions, do not appear to have been associated\ntogether as a sect, or a church. The greater number were called\nin derision \"ranters,\" and some \"quakers.\" It is very probable,\nthat this treatise was intended as an antidote to these delusions.\nWe must not infer from the opinions of a few unworthy individuals,\nwho justly deserved censure, that Bunyan meant to reflect upon the\nSociety of Friends. This treatise was printed in 1665: but it was\nnot until 1675 that the Quakers' rules of discipline were first\npublished, and they from that time as a sect have been, in a high\ndegree, conformable to the morality and heavenly influences of\nthe gospel. But even before this, Fox, Crisp, Penn, Barclay, and\nothers, who afterwards formed the Society of Friends, had declared\ntheir full belief in this doctrine. \"The resurrection of the just\nand unjust--the last judgment--heaven and hell as future rewards--we\nbelieve and confess.\" \"We believe the holy manhood of Christ to be\nin heavenly glory.\" \"We acknowledge a resurrection in order to\neternal recompence, and rest contented with that body which it\nshall please God to give us.\" \"We do firmly believe that besides\nthe resurrection of the soul from the death of sin, to a life of\nrighteousness while here, there will be a resurrection of the dead\nhereafter, and that we must all appear before the judgment seat\nof Christ.\" Barclay, in his catechism, 1673, clearly asserts\nBunyan's own ideas of the resurrection. But in the face of these,\nand a thousand similar declarations, the grossest calumnies were\nasserted by a fanatic clergyman, Alexr. Ross, in his View of all\nReligions:--\"The Ranters are a sect of beasts that neither divide\nthe hoof, nor chew the cud; that is to say, very unclean ones.\nThey, like the Quakers, oppose forms and order (the form and order\nof Common Prayer). To anatomize this monster: 1st, They hold that\nGod, Devils, Angels, Heaven, and Hell, are fictions. 2d, That\nMoses, the Baptist, and Christ were impostors. 3d, That preaching\nand praying is lying.\" 8vo., 1696, p. 273. And such wild slanders\nwere uttered occasionally against all dissenters, until a much\nlater period. Happily they are now better known, and the truths\nof Christianity are more appreciated. I have been careful to guard\nthe reader upon this subject, lest it should be thought that Bunyan\nhad in any degree manifested the spirit of those, who even to the\npresent day misrepresent the opinions of the Quakers. This may\nbe occasioned by their distinguishing tenet--That the work of the\nministry is purely a labour of love, and ought not to be performed\nfor hire--derived from the command of Christ to his disciples,\n\"Freely ye have received, freely give.\" This, however, is no reason\nthat they should be, as to their general views of divine truth,\nmisrepresented and traduced.\n\nBunyan, at all times solemn and impressive, is peculiarly earnest\nand searching in this treatise. The dead will arise involuntarily\nand irresistibly--conscience uncontrolled, must testify the truth,\nyea, all the truth to the condemnation of the soul and body,\nunless cleansed from sin by faith in the Redeemer and the sacred\ninfluences of the Holy Spirit. The books will be opened, and\nevery thought and word and action be seen inscribed in characters\nlegible to all. Every soul will be able to read and clearly to\nunderstand those mysterious books--God's omniscient, his penetrating,\nhis universal sight of all things from the creation of the world\nto the final consummation; and his perfect remembrance of all\nthat he saw--are one and the same. There is then no refuge, no\nescape--the word depart impels obedience, and the sinner plunges\ninto eternal woe!! O that the living may lay these awful realities\nto heart, and fly for refuge to the bosom of the Redeemer--he only\nis able--he is willing to save to the uttermost all that come unto\nGod by him. And they who find in him a refuge from the storms of\nlife, shall hear his voice irresistibly impelling them to heaven,\n\"Come, ye blessed of my Father, inherit the kingdom prepared for\nyou from the foundation of the world.\"\n\nO glorious hour! O blest abode! I shall be like and near my God! And\nflesh and sin no more control The sacred pleasures of the soul.\n\nMay the divine blessing abundantly attend the reading of these\nawful or joyful realities.\n\nGEO. OFFOR.\n\n\n\n\nPREFACE.\n\nCOURTEOUS READER,\n\nThough this be a small treatise, yet it doth present thee with\nthings of the greatest and most weighty concernment, even with a\ndiscourse of life and death to eternity: opening, and clearing,\nby the scriptures of God, that the time is at hand, when, there\nshall be a resurrection of the dead, both of the just and unjust;\neven of the bodies of both, from the graves where they are, or\nshall be, at the approach of that day.\n\nThou hast also in these few lines, the order and manner of the\nrising of these two sorts of people, wherein is shewed thee with\nwhat body they shall then rise, as also their states and condition\nat this day, with great clearness.\n\nFor here thou shalt see the truth, and manner of the terrible\njudgment, the opening of the books, the examining of witnesses,\nwith a final conclusion upon good and bad. Which, I hope will be\nprofitable to thy soul that shall read it. For if thou art godly,\nthen here is that which will, through God's blessing, encourage\nthee to go on in the faith of the truth of the gospel; but if thou\nart ungodly, then here thou mayst meet with conviction: yea, and\nthat of what will be, without fail, thy end, at the end of the world:\nwhether thou continue in thy sins, or repent. If thou continue in\nthem, blackness, and darkness, and everlasting destruction; but\nif thou repent, and believe the gospel, then light, and life, and\njoy, and comfort, and glory, and happiness, and that to eternity.\n\nWherefore let me here beg these things at thy hand,\n\nFirst, That thou take heed of that spirit of mockery that saith,\n\"Where is the promise of his coming?\" (2 Peter 3:4,5).\n\nSecondly, Take heed that thy heart be not overcharged with surfeiting\nand drunkenness, and the cares of this life, and so that day come\nupon thee unawares (Luke 21:34,35).\n\nThirdly, But be diligent in making thy calling and election sure;\nthat thou in the day, of which thou shalt read more in this book,\nbe not found without that glorious righteousness that will then\nstand thee in stead, and present thee before his glorious presence,\nwith exceeding joy. To him be glory in the church by Christ Jesus,\nworld without end. Amen.\n\nJOHN BUNYAN.\n\n\n\nOF THE RESURRECTION OF THE DEAD.\n\n\"BUT THIS I CONFESS UNTO THEE, THAT AFTER THE WAY WHICH THEY CALL\nHERESY, SO WORSHIP I THE GOD OF MY FATHERS, BELIEVING ALL THINGS\nWHICH ARE WRITTEN IN THE LAW AND IN THE PROPHETS: AND HAVE HOPE\nTOWARD GOD, WHICH THEY THEMSELVES ALSO ALLOW, THAT THERE SHALL BE\nA RESURRECTION OF THE DEAD, BOTH OF THE JUST AND UNJUST\"--(Acts\n24:14,15).\n\nMy discourse upon this text, will chiefly concern the resurrection\nof the dead: wherefore to that I shall immediately apply myself,\nnot meddling with what else is couched in the words.\n\nYou see here, that Paul, being upon his arraignment, accused of\nmany things, by some that were violent for his blood; and being\nlicensed to speak for himself by the then heathen magistrate; he\ndoth in few words tell them, that as touching the crimes wherewith\nthey charged him, he was utterly faultless, only this he confessed,\nthat after that way which they call heresy, so he worshipped the\nGod of his fathers; believing all things that are written in the\nlaw and the prophets, and that he had the same hope towards God,\nwhich they themselves did allow, that there should be a resurrection\nof the dead, both of the just and unjust.\n\nWhence note by the way, that a hypocritical people, will persecute\nthe power of those truths in others, which themselves in words\nprofess. I have hopes towards God, and that, such a hope which\nthemselves do allow, and yet I am this day, and that for this very\nthing, persecuted by them.\n\nBut to come to my purpose, \"There shall be a resurrection of\nthe dead,\" &c. By these words, the apostle sheweth us what was\nthe substance of his doctrine, to wit, that there should be \"a\nresurrection of the dead;\" and by these words also, what was the great\nargument with his soul, to carry him through these temptations,\nafflictions, reproaches, and necessities he met with in this\nworld, even the doctrine of a resurrection. I have hope towards\nGod, saith he, and there is my mind fixed; for there shall be \"a\nresurrection of the dead, both of the just and unjust.\" The reason\nwhy I cannot do what these Jews would have me; also why I cannot\nlive as do the Gentiles, it is, because I have in my soul, the faith\nof the resurrection. This is the doctrine I say, which makes me\nfear to offend, and that is as an undergirder to my soul, whereby\nI am kept from destruction and confusion, under all the storms and\ntempests I here go through. In a word, this is it that hath more\nawe upon my conscience than all the laws of men, with all the\npenalties they inflict. \"And herein do I exercise myself, to have\nalways a conscience void of offence toward God and toward men\"\n(verse 16).\n\nNow here, seeing this doctrine of the resurrection of the dead hath\nthat power, both to bear up and to awe; both to encourage and to\nkeep within compass, the spirit and body of the people of God;\nit will be requisite, and profitable for us, to inquire into the\ntrue meaning and nature of this word, \"the resurrection of the\ndead.\"\n\nAnd for the better compassing of this matter, I shall briefly\nenquire,\n\nFirst, What in this place is meant by the dead.\n\nSecondly, What is meant by the resurrection.\n\nThirdly, Why the apostle doth here speak of the resurrection of the\ndead as of a thing yet to come--\"There shall be a resurrection of\nthe dead, both of the just and unjust.\"\n\nFirst. The dead in scripture go under a five-fold consideration;\nas,\n\n1. Such as die a natural death, or as when a man ceaseth to be any\nmore in this world, as David, whom Peter tells us \"is both dead\nand buried, and his sepulchre is with us to this day\" (Acts 2:29).\n\n2. There is a people that are reckoned dead in trespasses and\nsins, as those are, who never yet were translated from darkness\nto light, and from the power of Satan to God. Such, I say, who\nyet never felt the power of the Word and Spirit of God, to raise\nthem from that state, to walk with him in the regeneration; making\na life out of Christ, and his present benefits (Eph 2:1,2; John\n5:25).\n\n3. There is a death seizeth men often after some measure of light\nreceived from God, and some profession of the gospel of Christ. These,\nfor the certainty of their damnation, are said to be dead--dead,\ntwice dead, and plucked up by the roots (Jude 12).\n\n4. There is in scripture mention made of a death to sin, and the\nlusts of the flesh; this death is the beginning of true life and\nhappiness, and is a certain forerunner of a share in Christ, and\nwith him in another world (Rom 6:6-8; 2 Tim 2:11).\n\n5. Lastly, There is also in the word, a relation of eternal death.\nThis is the death that those are in, and swallowed up of, that\ngo out of this world Godless, Christless, and graceless; dying\nin sin, and so under the curse of the dreadful God; who, I say,\nbecause they have missed of the Lord Jesus Christ, the Saviour in\nthis day of grace: are fallen into the gulf and jaws of eternal\ndeath and misery, in the fire that never shall be quenched (Mark\n9:43,44; Luke 16:23-26).\n\nNow then, seeing there is death, or to be dead, taken under so many\nconsiderations in the scripture; it is evident, that to be dead in\nChrist, the text is not meant of them all: I then must distinguish,\nand inquire which of these deaths it is, that here the apostle\ndid look for a resurrection from. (1.) then, It cannot be meant\na resurrection from eternal death, for from that there is no\nredemption (Psa 49:8). (2.) Neither is it a resurrection from that\ndouble death; for they that are in that, are past recovery also.\n(3.) And as for those that are dead to sin, it is nonsense to say\nthere shall, or can be a resurrection from that: for that itself\nis a resurrection; which resurrection also, the apostle had then\npassed through: and also all the brethren, as he saith, You hath he\nquickened, who were dead in trespasses and sins (Col 2:12,13,20).\nAnd again, \"If ye then be risen with Christ\" (Col 3:1), and again,\n\"Wherein also ye are risen with him, through the faith of the\noperation of God, who hath raised him from the dead\" (Col 2:12).\n(4.) The dead therefore in this scripture, must be understood\nof those that have departed this life, that have body and soul\nseparated each from the other; and so the resurrection, a resurrection\nof the body out of the grave; as Daniel saith, \"Many of them that\nsleep in the dust of the earth shall awake\" (Dan 12:2). And again,\n\"The hour is coming, in the which all that are in the graves shall\nhear his voice, and shall come forth,\" &c. (John 5:28,29).\n\nSecond. [What is meant by the resurrection.] The resurrection of\nthe just, then, is the rising of the bodies of the just, and the\nresurrection of the unjust, the rising of their bodies, at the\nlast judgment. This also is the meaning of that saying of Paul to\nAgrippa, \"I stand,\" saith he, \"and am judged for the hope of the\npromise made of God unto our fathers\" (Acts 26:6), which promise\nat first began to be fulfilled in the resurrection of the body\nof Christ (Acts 13:32,33), and hath its accomplishment, when the\ndead, small and great, are raised out of their graves. Wherefore,\nthough Paul saith in the 13th of the Acts, it is already fulfilled;\nyet here he saith, he hopes it shall come. \"Which promise,\" saith\nhe, \"our twelve tribes, instantly serving God day and night, hope\nto come\" (Acts 26:7). As God told Daniel, saying, \"go thy way,\ntill the end be: for thou shalt rest and stand in thy lot at the\nend of the days\" (Dan 12:13).\n\nChrist is already risen, and therefore so far the promise is\nfulfilled; but his saints are yet in their graves, and therefore\nthat part of the fulfilling of it is yet to come, as he saith,\n\"Why should it be thought a thing incredible with you, that God\nshould raise the dead?\" (Acts 26:8).\n\nAgain, That it is the resurrection of the dead bodies of both\nsaints and sinners that is here inserted, it is further evident;\nbecause the apostle saith, it is the resurrection, that the very\nPharisees themselves allowed. I have hope towards God, saith he,\nwhich themselves also allow; then what that hope is, he in the\nnext words sheweth, namely, that there shall be a resurrection of\nthe dead, &c. Now we know, that the Pharisees did not allow of a\nresurrection from a state of nature, to a state of grace, which is\nthe same with the new birth; but did confidently allow and teach,\nthat they were the children of Abraham, according to the flesh.\nYea, when any of them began to adhere, or incline to Christ's\ndoctrine in some things, yet the doctrine of the new birth, or\nof being raised from a state of nature, to a state of grace, they\nwould very much stick at; though in the meantime, they utterly were\nagainst the doctrine of the Sadducees, which denied the resurrection\nof the body (John 3:1-9; 8:51-56; Acts 23:6-8).\n\nFurther, the resurrection here spoken of, must needs be the\nresurrection of the body, because it is called, \"a resurrection of\nthe dead, both of the just and unjust\"--that is, of both saints and\nsinners, according to the saying of Christ, \"The hour is coming,\nin the which all that are in the graves shall hear his voice, and\nshall come forth; they that have done good, unto the resurrection\nof life; and they that have done evil, unto the resurrection of\ndamnation\" (John 5:28,29).\n\nThird. [The resurrection spoken of is a thing yet to come;] the\nresurrection here mentioned, is a resurrection to come, not already\nenjoyed, either by saints or sinners--\"There shall be a resurrection\nof the dead, both of the just and unjust.\" Now, I say, the\nresurrection here being yet deferred by the just, and counted\nalso the resurrection of the dead, both of the just and unjust:\nit must needs be the same resurrection that is spoken of by Job,\nwho saith, \"So man lieth down, and riseth not: till the heavens be\nno more, they shall not awake, nor be raised out of their sleep\"\n(Job 14:12).\n\nHaving thus, in few words, opened this scripture unto you, I shall\nin the next place, for the further satisfaction of those that are\nyet wavering, and for the refreshment of those that are strong\nand steadfast, lay down before you, several undeniable scripture\ndemonstrations of the resurrection of the dead, both of the just,\nand unjust.\n\nFIRST, I shall first begin with,\n\nTHE RESURRECTION OF THE JUST.\n\nFirst, The just must arise, because Christ is risen from the dead.\nChrist is the head of the just, and they are the members of his\nbody; and because of this union, therefore the just must arise.\nThis is the apostle's own argument--\"If Christ,\" saith he, \"be\npreached that he rose from the dead, how say some among you that\nthere is no resurrection of the dead? But if there be no resurrection\nof the dead, then is Christ not risen\" (1 Cor 15:12,13). Now,\nI say, the reason why the apostle thus argueth the resurrection\nfrom the dead, by the resurrection of Christ, it is, because the\nsaints, of whose resurrection he here chiefly discourseth, are in\ntheir bodies, as well as in their souls, the members of Christ;\n\"Know ye not,\" saith he, \"that your bodies are the members of\nChrist\" (1 Cor 6:15). A very weighty argument; for if a good man\nbe a member of Christ, then he must either be raised out of his\ngrave, or else sin and death must have power over a member of\nChrist. I say again, if this body be not raised, then also Christ\nis not a complete conqueror over his enemies; forasmuch as death\nand the grave have still power over his members. \"The last enemy\nthat shall be destroyed is death\" (1 Cor 15:26). Now, though Christ\nin his own person hath a complete conquest over death, &c., yet\ndeath hath still power over the bodies of all that are in their\ngraves: now, I say, Christ being considered with relation to his\nmembers, then he hath not yet a complete conquest over death,\nneither will he, until they every one be brought forth of their\ngraves; for then, and not till then, shall that saying be every\nway fulfilled, \"Death is swallowed up in victory\" (1 Cor 15:53,54).\n\nSecond, As there must be a resurrection of the just, because Christ\nis their head, and they his members: so also, because the body\nof the saints, as well as their soul, is the purchase of Christ's\nblood. \"Ye are bought with a price:\" saith Paul; \"therefore glorify\nGod in your body, and in your spirit, which are God's\" (1 Cor\n6:20). Christ will not lose the purchase of his blood. O death,\nsaith Christ, I will have them; O grave, I will make thee let them\ngo; I will ransom them from the power of the grave, I will redeem\nthem from death. I have bought them, and they shall be mine. \"O\ndeath, I will be thy plagues; O grave, I will be thy destruction\"\n(Hosea 13:14): I say, though the power of the grave be invincible,\nand death be \"the king of terrors\" (Job 18:14), yet he who hath\nthe keys of hell and of death at his girdle (Rev 1:18), to him\nbelongeth the issues from death. \"He that is our God is the God\nof salvation; and unto God the Lord belong the issues from death\"\n(Psa 68:20), and we, the price of his blood, shall be delivered.\n\nThird, As the body is the member of Christ, and the price of his\nblood: so it is the temple of the Holy Ghost, which is in us.\n\"What? know ye not that your body is the temple of the Holy Ghost\nwhich is in you,--and ye are not your own?\" (1 Cor 6:19). The body\nis no such ridiculous thing in the account of Christ as it was in\nthe account of the Sadducees. \"The body is not for fornication,\nbut for the Lord; and the Lord for the body\" (verse 13), and that\nnot only in this world, but that which is to come; wherefore he\nsaith, \"God hath both raised up the Lord [Jesus,] and will also\nraise us up by his own power\"--that is, as he hath raised up the\nbody of Christ, so will he raise up ours also by Christ.\n\nFourth, The bodies of the just must arise again, because of that\nsimilitude, that must be betwixt the body of the Lord Jesus Christ\nand the bodies of the saints. \"When he shall appear, we shall\nbe like him\" (1 John 3:2). Now we have it abundantly manifest in\nscripture, that the body of the Lord Jesus, was raised out of the\ngrave, caught up into heaven, and that it ever remaineth in the\nholiest of all, a glorified body (Luke 24:3-7; 36-43; John 20:24-28;\nActs 1:2-11; 2:31; 17:30-32; Mark 16:6,7,19; Heb 7:24-26; 8:1-3;\n10:12).\n\nNow, I say, it would be very strange to me if Christ should be\nraised, ascended, and glorified in that body; and yet that his\npeople should be with him, no otherwise than in their spirits;\nespecially, seeing that he in his resurrection, is said to be but\n\"the first-born from the dead, and the first-fruits of them that\nsleep\" (Col 1:18; 1 Cor 15:23). For we know, that a first-begotten\ndoth imply more sons, and that first-fruits do foreshew an\nafter-crop; wherefore we conclude, that \"as in Adam all die, even\nso in Christ shall all be made alive. But every man in his own\norder: Christ the first-fruits; afterward they that are Christ's\nat his coming\" (1 Cor 15:22,23).\n\nAnd hence it is that the scripture saith, He \"shall change our vile\nbody, that it may be fashioned like unto his glorious body\" (Phil\n3:21). And hence it is again, that the day of Christ is said to\nbe the day of the manifestation of the sons of God, and of the\nredemption of our body (Rome 8:21-24), for then shall the saints\nof God not only be, but appear as their Saviour, being delivered\nfrom their graves, as he is from his, and glorified in their\nbodies, as he is in his.\n\nFifth, There must be a resurrection of the body of the saints,\nbecause the body, as well as the mind, hath been a deep sharer\nin the afflictions that we meet with for the gospel's sake. Yea,\nthe body is ofttimes the greater sufferer, in all the calamities,\nthat for Christ's sake we here undergo; it is the body that feels\nthe stocks, the whip, hunger and cold, the fire and rack, and\na thousand calamities; it is the body in which we have the dying\nmarks of the Lord Jesus, \"that the life also of Jesus might be\nmade manifest in our mortal1 flesh\" (Gal 6:17; 2 Cor 4:11). God\nis so just a God, and so merciful to his people, that though the\nbodies of his saints should, through the malice of the enemy, be\nnever so dishonourably tortured, killed, and sown in the grave:\nyet he will, as further will be shewn anon, raise it again in\nincorruption, glory, and honour: as he saith also in another place,\nthat we who have continued with Christ in his temptations, that\nhave for his sake underwent the reproach and malice of the world,\nto you, saith Christ. \"I appoint a kingdom, as my Father hath\nappointed unto me\" (Luke 22:28,29). If we suffer, we shall also\nreign with him (2 Tim 2:12): \"and he that hateth his life in this\nworld shall keep it unto life eternal\" (John 12:25). All this is\nto be enjoyed, especially at the resurrection of the just. But,\n\nSixth, There must be a resurrection of the just, otherwise, there\nwill be the greatest disappointment on all sides that ever was,\nsince man had a being on the earth. A disappointment, I say,\n\n1. Of the will of God--\"And this is the Father's will which hath\nsent me,\" saith Christ, \"that of all which he hath given me I\nshould lose nothing, [not a dust,] but should raise it up again\nat the last day\" (John 6:39).\n\n2. A disappointment of the power of God; for he that hath raised\nup the Lord Jesus, doth also intend to raise us up by his power,\neven our bodies; as Paul saith, \"The body is not for fornication,\nbut for the Lord; and the Lord for the body. And God hath both\nraised up the Lord, and will also raise up us by his power\" (1\nCor 6:13,14).\n\n3. If there should be no resurrection of the just, Christ also would\nbe wonderfully disappointed of the fruits of all his sufferings.\nAs I told you before, his people are the price of his blood, and\nthe members of his body, and he is now at the right hand of God,\n\"far above all principalities and powers, and every name that\nis named,\" expecting till his enemies be made his footstool (Heb\n1:13), and brought under the foot of the weakest saint; which will\nnot be, until the last enemy death is destroyed. We know that he\nsaid, when he went away, that he would come again, and fetch all\nhis people to himself, even up into heaven, that where he is, there\nwe may be also (John 12:26; 14:1-3; 17:24). But, I say, how will\nhe be disappointed, if when he comes, the grave and death should\nprevent and hinder him, and with its bars, keep down those, whom\nhe hath ransomed with his blood, from the power thereof.\n\n4. If the bodies of the just arise [not] from the dead, then they\nalso will be disappointed. 'Tis true, the saints departed, have\nfar more fellowship and communion with God and the Lord Jesus,\nthan we have, or are not yet capable of having, they being in\nparadise, and we in this world (Luke 23:43); but yet, I say for\nall that, they are, though there, very much longing for the day\nof the Lord's vengeance, which will be the day in which they will,\nand must arise from the dead. This, I say, is the time that they\nlong for, when they cry under the altar, \"How long, O Lord, holy\nand true, dost thou not judge and avenge our blood on them that\ndwell on the earth?\" (Rev 6:10,11). When they died, they died in\nhope to \"obtain a better resurrection\" (Heb 11:35), and now they\nare gone, they long till that day be come; till the day come, I\nsay, when the dead, even all the enemies of Christ, shall be judged;\nfor then will he give rewards to his servants the prophets, and\nto his saints, and to all that fear his name, small and great (Rev\n11:18).\n\n5. If the just arise not, great disappointment also will be\nto the saints yet alive in this world; for, notwithstanding they\nhave already received the first-fruits of the Spirit, yet they\nwait, not only for more of that, but also for the resurrection,\nredemption, and changing of this vile body. \"For our conversation\nis in heaven,\" saith Paul, \"from whence also we look for the\nSaviour, the Lord Jesus Christ, who shall change our vile body,\nthat it may be fashioned like to his glorious body\" (Rom 8:20-23;\nPhil 3:20,21). But now, I say, if the body riseth not, then how\ncan it be made like to the glorious body of Christ Jesus: yea,\nwhat a sad disappointment, infatuation, and delusion, are those\npoor creatures under, that look, and that by scripture warrant,\nfor such a thing? They look for good, but behold evil; they expect\nto be delivered in their whole man from every enemy; but lo, both\ndeath and the grave, their great enemies, do swallow them up for\never. But, beloved, be not deceived. \"The needy shall not always\nbe forgotten, the expectation of the poor shall not perish for ever\"\n(Psa 9:18). Saith Christ, He that seeth the Son, and believeth on\nhim that sent him, hath everlasting life, and I will raise him up\nat the last day (John 6:40).\n\n6. If the just arise not out of their graves, then also is every\ngrace of God in our souls defeated; for though the spirit of\ndevotion can put forth a feigned show of holiness with the denial\nof the resurrection, yet every grace of God in the elect doth\nprompt them forward to live as becomes the gospel, by pointing\nat this day; as, (1.) 'Tis this that faith looks at, according as\nit is written, \"I believed, and therefore have I spoken; we also\nbelieve, and therefore speak; knowing that he which raised up the\nLord Jesus shall raise up us also by Jesus, and shall present us\nwith you\" (2 Cor 4:13,14). (2.) Hope looks at this. \"We,\" saith\nPaul, \"which have the first-fruits of the Spirit, even we ourselves\ngroan within ourselves, waiting for the adoption, to wit, the\nredemption of our body\"--that is, we expect this by hope; \"but\nhope that is seen is not hope: for what a man seeth,\" or hath in\npresent possession, \"why doth he yet hope for?\" (Rom 8:23,24).\n(3.) The grace of self-denial also worketh by this doctrine--\"If\nafter the manner of men I have fought with beasts at Ephesus,\nwhat advantageth it me, if the dead rise not?\" (1 Cor 15:32). As\nwho should say, Wherefore do I deny myself of those mercies and\nprivileges that the men of this world enjoy? Why do not I also,\nas well as they, shun persecution for the cross of Christ? If the\ndead rise not, what shall I be the better for all my trouble that\nhere I meet with for the gospel of Christ? (4.) Both zeal and\npatience, with all other the graces of the Spirit of God in our\nhearts, are much, yea, chiefly encouraged, animated, and supported\nby this doctrine; as James saith, \"Be patient, therefore, brethren,\nunto the coming of the Lord,\" for then shall the dead be raised (1\nThess 4:16,17). \"Behold, the husbandman waiteth for the precious\nfruit of the earth, and hath long patience for it, until he receive\nthe early and latter rain. Be ye also patient; stablish your hearts;\nfor the coming of the Lord draweth nigh\" (James 5:7,8).\n\nSeventh, The doctrine of the resurrection of the just, must needs\nbe a certain truth of God, if we consider the devilish, and\nsatanical errors and absurdities that must unavoidably follow the\ndenial thereof; as, he that holdeth no resurrection of our body,\nhe denieth the resurrection of the body of Christ. This is the\nSpirit's own doctrine--\"For if the dead rise not, then is not\nChrist raised\" (1 Cor 15:16). He that denieth the resurrection\nof the members, denieth the resurrection of the head; for seeing\nthe resurrection of the saints is proved by the resurrection of\nChrist, he that doth deny the resurrection of the saints, must\nneeds deny the resurrection of Christ, that proves it. Now this\nerror, as it is in itself destructive to all Christian religion:\nso it, like an adder, carrieth within its bowels, many other alike\ndevilish and filthy; as,\n\n1. He that denieth the resurrection of the saints, he concludeth,\nthat to preach deliverance from sin and death, it is vain preaching;\nfor how can he be freed of sin, that is swallowed up for ever\nof death and the grave? as he most certainly is, that is always\ncontained therein, as Paul saith, \"If Christ be not risen,\" whose\nresurrection is the ground of ours, \"then is our preaching vain,\nand your faith is also vain\" (1 Cor 15:14), then we preach fables,\nand you receive them for truth.\n\n2. This error, casteth the lie in the face of God, of Christ,\nand the Scriptures--\"Yea, and we,\" saith Paul, \"are found false\nwitnesses of God; because we have testified of God that he raised\nup Christ:--if so be that the dead rise not\" (1 Cor 15:15).\nMark, before he said, Christ in his resurrection, doth prove our\nresurrection; but now he saith, that our resurrection will prove\nthe truth of his; and indeed both are true; for as by Christ's\nrising, ours is affirmed; so by ours, his is demonstrated.\n\n3. The denial of the resurrection, it also damneth all those that\nhave departed this world in the faith of this doctrine. \"If Christ\nbe not raised,\" (as if he is not, we rise not, then is not only)\nyour faith vain, ye are yet in your sins (that are alive,) but\n\"then they also which are fallen asleep in Christ are perished\"\n(1 Cor 15:17,18).\n\n4. He that denieth the resurrection of the just, he concludeth, that\nthe Christian is of all men the most miserable. Mark the words:\n\"If in this life only we have hope in Christ, we are of all men\nmost miserable\" (1 Cor 15:19). First of all, men the most miserable,\nbecause we let go present enjoyments for those that will never\ncome, \"if the dead rise not.\" Of all men most miserable, because\nour faith, our hope, our joy, and peace, are all but a lie, \"if\nthe dead rise not.\" But you will say, he that giveth up himself\nto God shall have comfort in this life. Ah! but \"if the dead rise\nnot,\" all our comfort that now we think we have from God, will\nthen be found presumption and madness, because we believe, that\nGod hath so loved us, as to have us in his day, in body and soul,\nto heaven: which will be nothing so, if the dead rise not. If in\nthis life only, we have hope in Christ, we are of all men most\nmiserable. Poor Christian! thou that lookest for the blessed hope\nof the resurrection of the body, at the glorious appearing of the\ngreat God, and our Saviour Jesus Christ, how wilt thou be deceived,\nif the dead rise not! \"But now is Christ risen from the dead, and\nbecome the first-fruits of them that slept. For since by man came\ndeath, by man came also the resurrection of the dead\" (1 Cor\n15:20,21).\n\n5. But again; he that denieth the resurrection of the dead, he\nsetteth open a flood-gate to all manner of impiety; he cutteth the\nthroat of a truly holy life, and layeth the reins upon the neck\nof the most outrageous lusts; for if the dead rise not, let us\neat and drink; that is, do anything, though never so diabolical\nand hellish; \"let us eat and drink, for to-morrow we die\" (1 Cor\n15:32), and there is an end of us; we shall not arise again, to\nreceive either evil or good.\n\n6. To deny this resurrection, nay, if a man do but say, it is past\neither with him or any Christian: his so saying tendeth directly\nto the destruction and overthrow of the faith of them that hear\nhim; and is so far from being according to the doctrine of God,\nthat it eateth out good and wholesome doctrine even as cankers\neat the face and flesh of a man. How ill-favouredly do they look,\nthat have their nose and lips eaten off with the canker? Even so\nbadly doth the doctrine of no resurrection of the dead, look in\nthe eyes of God, Christ, saints, and scripture (2 Tim 2:18).\n\n7. I conclude then, that to deny the resurrection of the bodies of\nthe just, it argueth,\n\n(1.) Great ignorance of God, ignorant of his power to raise, ignorant\nof his promise to raise, ignorant of his faithfulness to raise;\nand that both to himself, Son, and saints, as I shewed before.\nTherefore saith Paul to those that were thus deluded, \"Awake to\nrighteousness, and sin not; for some have not the knowledge of God.\nI speak this to your shame\" (1 Cor 15:34). As if he had said, Do\nyou profess Christianity? and do you question the resurrection\nof the body? Do you now know, that the resurrection of the body,\nand glory to follow, is the very quintessence of the gospel of\nJesus Christ? Are you ignorant of the resurrection of the Lord\nJesus, and do you question the power and faithfulness of God,\nboth to his Son and his saints; because you say, there shall be\nno resurrection of the dead? You are ignorant of God; of what he\ncan do, of what he will do, and of what he will by doing glorify\nhimself.\n\n(2.) As it argueth very great ignorance of God's power, faithfulness,\n&c., so it argueth gross ignorance of the tenor and current of\nthe scriptures; for \"as touching the dead, that they rise: have\nye not read in the book of Moses [saith Christ] how in the bush,\nGod spake unto him, saying, I am the God of Abraham, and the God\nof Isaac, and the God of Jacob? He is not the God of the dead, but\nthe God of the living: ye therefore do greatly err\" (Mark 12:26,27).\n\nTo be the God of Abraham, Isaac, and Jacob, it is to be understood\nof his being their God under a new covenant consideration; as he\nsaith, \"I will be their God, and they shall be my people.\" Now,\nthus he is not the God of the dead--that is, of those that perish,\nwhether they be angels or men (Heb 8:10,11; John 8:42; 1 John\n3:8-10; Hosea 6:2; Col 3:4; Eph 1:4).\n\nNow, I say, they that are the children of God, as Abraham,\nIsaac, and Jacob, they are counted the living under a threefold\nconsideration--(a.) In their Lord and head, and thus all the elect\nmay be said to live; for they are from eternity chosen in him, who\nalso is their life, though possibly many of them yet unconverted.\nI say, yet Christ is their life, by the eternal purpose of God.\n(b.) The children of the new covenant, do live both in their spirits\nin glory, by open vision, and here by faith and the continual\ncommunication of grace from Christ into their souls (Gal 2:20).\n(c.) They live also with respect to their rising again; for God\n\"calleth those things which be not as though they were\" (Rom 4:17).\nTo be born, dead, buried, risen, and ascended, are all present with\nGod, he liveth not by time, as we do--a thousand years to him are\nbut as the day that is past. And again, \"One day is as a thousand\nyears\" (2 Peter 3:8). Eternity, which is God himself, admitteth of\nno first, second, and third; all things are naked and bare before\nhim, and present with him (Heb 4:13; Isa 46:9,10); all his live\nunto him. There shall be a resurrection of the dead, both of the\njust and unjust (Rom 8:29-34).\n\nA resurrection--of what? Of that which is sown, or of that which\nwas never sown? If of that which is sown, then it must be either\nof that nature that was sown, or else of the corruption that\ncleaveth to it; but it is the nature, and not the corruption that\ncleaveth unto it, that riseth again. And verily, the very term\n\"resurrection\" is a forcible argument to prove the dead shall come\nforth of their graves; for the Holy Ghost hath always spoken more\nproperly than to say, \"There shall be a resurrection of the dead,\nboth of the just and unjust;\" when yet neither the good nor the\nbad shall come forth of their graves, but rather something else\nto delude the world withal.\n\nHaving thus in few words, shewed you the truth of the resurrection\nof the dead, I now come,\n\nSECOND--To the manner of their rising.\n\nTHE MANNER OF THE RESURRECTION OF THE JUST.\n\nAnd FIRST of the just.\n\nThe apostle, when he had in the fifteenth of the 1st of the\nCorinthians proved the truth and certainty of the resurrection,\nhe descends to the discovery of the manner of it; and to the end,\nhe might remove those foolish scruples that attend the hearts of\nthe ignorant, he begins with one of their questions--\"But some man\nwill say,\" saith he, \"How are the dead raised up? and with what\nbody do they come?\" (verse 35). To which he answereth,\n\nFirst, By a similitude of seed, that is sown in the earth. In which\nsimilitude, he inserteth three things--\n\n1. That our reviving or rising, must be after death--\"That which\nthou sowest is not quickened except it die\" (verse 36).\n\n2. That at our rising, we shall not only revive and live, but\nbe changed into a far more glorious state than when we were sown.\n\"That which thou sowest, thou sowest not that body that shall\nbe,\" &c. \"But God giveth it a body as it hath pleased him\" (verse\n38)--that is, he giveth the body more splendour, lustre, and beauty\nat its resurrection. But,\n\n3. Neither its quickening, not yet its transcendent splendour, shall\nhinder it from being the same body--as to the nature of it--that\nwas sown in the earth; for as God giveth it a body, for honour\nand splendour as it pleaseth him, so \"to every seed his own body\"\n(verse 38).\n\nAnd, indeed, this similitude by which he here reasoneth the manner of\nthe resurrection of the just, is very natural, and fitly suiteth\neach particular; for, as to its burial--(1.) The corn of wheat\nis first dead, and after sown and buried in the earth; and so is\nthe body of man. (2.) After the corn is thus dead and buried, then\nit quickeneth and reviveth to life: so also shall it be with our\nbody; for after it is laid in the grave and buried, it shall then\nquicken, rise, and revive.\n\nAgain, as to the manner of its change in its rising, this similitude\nalso doth fitly suit; as,\n\nIt is sown a dead corn; it is raised a living one. It is sown dry,\nand without comeliness; it riseth green and beautiful. It is sown\na single corn; it riseth a full ear. It is sown in its husk; but\nin its rising it leaveth that husk behind it.\n\nFurther, though the kernel thus die, be buried, and meet with all\nthis change and alteration in these things, yet none of them can\ncause the nature of the kernel to cease--it is wheat still. Wheat\nwas sown and wheat ariseth; only it was sown dead, dry, and barren\nwheat; and riseth living, beautiful, and fruitful wheat. It hath\nthis alteration, then, that it doth greatly change its resemblance,\nthough yet it hath this power, as still to retain its own nature.\nGod giveth it a body as it pleaseth him, \"but to every seed his\nown body.\"\n\nThe apostle having thus presented the manner of the resurrection of\nthe saints by the nature of seed sown and rising again; he proceedeth,\n\nSecond, for further illustration, to three more similitudes--The\nfirst is, to shew us the variety and glory of flesh. The second\nis, to shew us the difference of glory that is between heavenly\nbodies, and those that are earthy. The third is, to shew us the\ndifference that is between the glory of the light of the sun, from\nthat of the moon; and also how one star differeth from another in\nglory: and then concludeth, \"so is the resurrection of the dead\"\n(1 Cor 15:39-43). As who should say, at the resurrection of the\nbodies, they will be abundantly more altered and changed, than if\nthe flesh of beasts and fowls were made as noble as the flesh of\nmen; or the bodies of earth, were made as excellent as the heavenly\nbodies, or as if the glory of the moon should be made as bright,\nand as clear as the glory of the sun; or as if the glory of the\nleast star was as glorious, and as shining, as the biggest in the\nfirmament of heaven.\n\nIt is a resurrection indeed, a resurrection every way. The body\nariseth, as to the nature of it, the self-same nature; but as to\nthe manner of it; how far transcendent is it! There is a poor,\ndry, wrinkled kernel cast into the ground, and there it lieth, and\nswelleth, breaketh, and, one would think, perisheth; but behold,\nit receiveth life, it chitteth,2 it putteth forth a blade, and\ngroweth into a stalk, there also appeareth an ear; it also sweetly\nblossoms, with a full kernel in the ear: it is the same wheat, yet\nbehold how the form and fashion of that which now ariseth, doth\ndiffer from that which then was sown; its glory also when 'twas\nsown, is no glory, when compared with that in which it riseth.\nAnd yet it is the same that riseth that was sown, and no other;\nthough the same after a far more glorious manner; not the same with\nits husk, but without it. Our bran shall be left behind us when we\nrise again. The comparison also between the bodies heavenly and\nbodies earthly holds forth the same--\"The glory of the celestial\nis one, and the glory of the terrestrial is another.\" Now mark\nit; he doth not speak here of the natures of each of these bodies;\nbut of the transcendent glory of one above another. \"The glory\nof the heavenly is one, and the glory of the earthly is another.\"\nWherefore I say, at our rising, we shall not change our nature,\nbut our glory; we shall be equal to the angels (Luke 20:36), not\nwith respect to their nature, but glory. The nature also of the\nmoon is one thing, and the glory of the moon is another; and so\none star also differeth from another in glory.\n\nA beggar hath the same nature as a king, and gold in the ore, the\nsame nature with that which is best refined; but the beggar hath\nnot the same glory with the king, nor yet the gold in ore, the\nsame glory with that which is refined. But our state will be far\nmore altered than any of these in the days when we, like so many\nsuns in the firmament of heaven, arise out of the heart and bowels\nof the earth.\n\nThese things thus considered do shew you how vainly they argue,\nthat say, our human nature consisting of body and soul, shall not\ninherit the kingdom of God, and also how far from their purpose,\nthat saying of the apostle is, which saith, that \"flesh and blood\nshall not inherit the kingdom of God.\" And now also, because I am\nfallen upon the objection itself, I shall not pass it, but with\na short dash at it. Wherefore reader, whoever thou art, consider\nthat frequently in scripture the words \"flesh\" and \"blood,\" as\nalso in the place alleged, are not to be understood of that matter\nwhich God made; which flesh cleaveth to our bones, and blood runs\nin our veins: but is taken for that corruption, weakness, mortality,\nand evil that cleaveth to it; which weakness and corruption,\nbecause it possesseth all men, and also wholly ruleth where the\nsoul is unconverted; therefore it beareth the name of that which\nis ruled and acted by it--to wit, our whole man, consisting of\nbody and soul; yet, I say, is a thing distinct from that flesh and\nblood which is essential to our being, and without which we are\nno men. As, for instance, he that is Christ's, saith Paul, \"hath\ncrucified the flesh, with the affections and lusts\" (Gal 5:24),\nWho is so vain as to think that the apostle by these words, should\nmean our material flesh that hangeth on our bones, and that is\nmixed with our natural blood, sinews, and veins; and not rather\nof that inward fountain of sin, corruption, and wickedness, which\nin another place he calleth \"the old man,\" with his \"deceitful\nlusts\" (Eph 4:22). Again, \"The flesh lusteth against the spirit,\nand the spirit against the flesh.\" Is it our flesh that hangeth\non our bones, which lusteth against the spirit? and that also\nagainst which the spirit lusteth? Certainly, if the spirit lusteth\nagainst our material flesh, then it is our duty not to nourish it\nat all, because, by nourishing of it we nourish that against which\nthe Spirit of God fighteth, and warreth. Nay, if the spirit lust\nagainst the flesh on our bones simply considered as flesh; and if\nit be our duty to follow the Spirit, as it is, then we must needs\nkill ourselves, or cut our flesh from our bones. For whatever the\nSpirit of God lusteth against, it must be destroyed; yea, it is\nour duty with all speed to destroy it. But wilt thou know, O vain\nman, that by flesh here is to be understood, not the nature that\nGod hath made, but the corrupt apprehension, and wisdom, with\nthose inclinations to evil, that lodge within us, which in another\nplace are called the \"wisdom of the flesh,\" yea, in plain terms,\n\"flesh and blood,\" where Christ saith, \"Flesh and blood hath not\nrevealed [this] unto thee, but my Father which is in heaven\" (Matt\n16:17).\n\nNay, observe it, all these places, with many others, do rather point\nat a corrupt soul, than a corrupt body; for, indeed, sin and all\nspiritual wickedness, they have their seat in the heart and soul\nof a man, and by their using this or that member of the body, so\ndefile the man; the weaknesses of the body, or that attend our\nmaterial flesh and blood, they are weaknesses of another kind, as\nsickness, aches, pains, sores, wounds, defection of members, &c.\nWherefore, where you read of flesh and blood, as rejected of God;\nespecially, when it speaks of the flesh and blood of saints, you\nare not to understand it as meant of the flesh, which is their\nproper human nature, but of that weakness which cleaveth to it.\n\nPaul in another place, reckoneth up the works of the flesh, in many\nthings, as in witchcraft, hatred, variance, strife, emulation,\nfornication, and many others. But can any imagine, that he there\nshould strike at that flesh which hangeth on our bones, or rather\nat that malignity and rebellion that is in the mind of man against\nthe Lord, by reason of which the members of the body are used\nthis way, and also sometimes that, to accomplish its most filthy\nand abusive deeds (Gal 5:17-21). \"They were--enemies in [their]\nmind by wicked works\" (Col 1:21).\n\nThus you see that \"flesh and blood\" is not to be taken always for\nthe flesh that is upon our hands, and feet, and other parts of our\nbody; but for that sin, weakness, and infirmity, that cleaveth to\nour whole man.\n\nFurther then, touching our real substantial flesh, it may be either\nconsidered as God's creature purely, or as corrupted with sin and\ninfirmity. Now if you consider it as corrupted, so it shall not\ninherit the kingdom of God: but yet consider it as God's creature,\nand so all that God hath converted to himself, through Jesus Christ,\nshall, even with that body when changed, inherit the kingdom of\nGod. The woman whose clothes are foul, can yet distinguish between\nthe dirt and the cloth on which it hangeth; and so deals God with\nus. 'Tis true, there is not one saint, but while he liveth here,\nhis body is arrayed and infected with many corrupt and filthy\nthings, as touching bodily weaknesses; yea, and also with many\nsinful infirmities, by reason of that body of sin and death that\nyet remains in us: but yet God, I say, distinguisheth between\nour weaknesses, and his workmanship, and can tell how to save the\nwhole man of his people, while he is destroying the corruption\nand weakness that cleaveth to them.\n\nAnd now to return to the place objected--\"Flesh and blood shall\nnot inherit the kingdom of God.\" It cannot be truly understood,\nthat that flesh which is man's nature shall not enter the kingdom;\nfor then, as I said before, Christ must lose his members, the\npurchase of his blood, the vessels and temples of his Spirit; for\nall this is our body. Again, then Christ also, in that his body,\nwhich is also our flesh and blood, is not in glory, contrary to the\nwhole current of the New Testament (Heb 2:14,15; 7:24,25; 8;3,4;\n10:10-12; Rev 1:18; 2:8).\n\nYea, it would be nonsense to say, there should be a resurrection,\nand that our vile body shall be changed, \"and made like to the\nglorious body of the Son of God;\" if this body do not at all rise\nagain, but some other thing, which is not in us, and our nature.\nBut to be short; the apostle here, when he saith, \"Flesh and\nblood cannot inherit,\" &c., speaks properly of that mortality\nand weakness, that now attends our whole man, and not of our real\nsubstantial body itself. For after he had said, \"Flesh and blood\ncannot inherit the kingdom of God,\" he adds, \"neither doth corruption\ninherit incorruption,\" which two sayings are answerable to what\nhe presently adds, saying, \"Behold, I shew you a mystery; we shall\nnot all sleep, but we shall all be changed, in a moment, in the\ntwinkling of an eye, at the last trump: for the trumpet shall sound,\nand the dead\"--mark, \"the dead shall be raised incorruptible\"--that\nis, the dead shall be so raised as that in their rising, incorruption\nshall possess them instead of corruption, and immortality instead\nof that mortality that descended to the grave with them,--\"for this\ncorruptible\"--mark, this corruptible--\"must put on incorruption,\nand this mortal must put on immortality.\" Mark, I say, it is\nthis corruptible, and this mortal, that must be raised, though\nnot corruptible and mortal, as it was buried; but immortal and\nincorruptible; it shall leave its grave-clothes of corruption and\nmortality behind it (1 Cor 15:50-53).\n\nTHIRD. The manner of which their rising, the apostle doth more\ndistinctly branch out a little above in four particulars, which\nparticulars are these that follow--1. It is sown in corruption;\nit is raised in incorruption. 2. It is sown in dishonour, it is\nraised in glory. 3. It is sown in weakness, it is raised in power.\n4. It is sown a natural body, it is raised a spiritual body (1\nCor 15).\n\n1. It is raised in incorruption. We are brought into this world by\nsin and corruption; corruption is our father, and in sin did our\nmother conceive us (Job 17:14; Psa 51:5). And hence it is that we\nhave our life, not only like a span, shadow, or post, for shortness,\nbut also, that it is attended with so much vanity and vexation of\nspirit. But now being raised from the dead incorruptible, which\nis also called a begetting and birth, these things that now in\nour life annoy us, and at last take away our life, are effectually\ndestroyed; and therefore we live for ever, as saith the Spirit--\"And\nthere shall be no more death, neither sorrow, nor crying, neither\nshall there be any more pain: for the former things,\" that is,\nall our corruptibleness, \"are passed away\" (Rev 21:4).\n\nThere shall be in our resurrection no corruption, either of body\nor of soul; no weakness, nor sickness, nor anything tending that\nway; as he saith, He will present us \"to himself a glorious church,\nnot having spot, or wrinkle, or any such thing\" (Eph 5:27).\nTherefore, when he saith it is raised in incorruption, it is as\nif he had said, It is impossible that they should ever sin more,\nbe sick more, sorrow more, or die more. \"They which shall be counted\nworthy to obtain that world, and the resurrection from the dead,\nneither marry, nor are given in marriage;\" though 'twas thus with\nthem in this world; \"neither can they die any more, for they are\nequal unto the angels; and are the children of God, being the\nchildren of the resurrection\" (Luke 20:35, 36).\n\n2. It is raised in glory. The dishonour that doth attend the\nsaint at his departing this world, it is very great--\"he is sown\nin dishonour;\" he is so loathsome at his death, that his dearest\nfriends are weary of him, stop their noses at him, see no beauty\nin him, nor set any price upon him, (I speak nothing here how\nsome of them are hanged, starved, banished, and so die, torn to\npieces, and not suffered to be put into graves,) but it is raised\nin glory. Glory is the sweetness, comeliness, purity, and perfection\nof a thing. The light is the glory of the sun, strength is the\nglory of youth, and grey hairs are the glory of old age--that is,\nit is the excellency of these things, and that which makes them\nshine (1 Cor 15:40,41; Prov 20:29).\n\nTherefore, to arise in glory, it is first to arise in all the\nbeauty, and utmost completeness that is possible to possess a human\ncreature; I say, in all its features and members, inconceivably\nbeautiful. Sin and corruption have made mad work in our bodies as\nwell as in our souls. 'Tis sin commonly that is the cause of all\nthe deformity and ill-favouredness that now cleaveth to us, and\nthat also rendereth us so dishonourable at our death; but now at\nour rising, we being raised incorruptible, we shall appear in such\nperfections, and that of all sorts, belonging to the body, that\nall the beauty and comeliness, sweetness and amiableness, that\nhath at any time been in this world, it shall be swallowed up a\nthousand times told with this glory. The Psalmist saith of Christ\nthat \"he was fairer than the children of men\" (Psa 45:2), and\nthat, as I believe, in his outward man, as well as in his inward\npart. He was the exactest, purest, completest, and beautifulest\ncreature that ever God made, till his visage was so marred by his\npersecutions; for in all things he had and shall have the pre-eminence\n(Isa 52:14; Col 1:18). Why, our bodies at our resurrection will\nnot only be as free from sin, as his was before he died, but also\nas free from all other infirmities as he was after he was raised\nagain. In a word, if incorruptibleness can put a beauty upon our\nbodies when they arise, we shall have it. There shall be no lame\nlegs, nor crump shoulders, no bleared eyes, nor yet wrinkled\nfaces--He \"shall change our vile body, that it may be fashioned\nlike unto his glorious body\" (Phil 3:21).\n\nAgain, all the glory that a glorified soul can help this body to,\nit at this day shall enjoy. That soul that hath been these hundreds\nor thousands of years in the heavens, soaking in the bosom of\nChrist, it shall in a moment come spangling into the body again,\nand inhabit every member and vein of the body, as it did before\nits departure. That Spirit of God also that took its leave of the\nbody when it went to the grave, shall now in all perfection dwell\nin this body again; I tell you, the body at this day will shine\nbrighter than the face of Moses or Stephen, even as bright as the\nsun, the stars, and angels. \"When Christ who is our life, shall\nappear, then shall ye also appear with him in glory\" (Exo 34:29,35;\nActs 6:15; Dan 12:3; Matt 13:43; Luke 20:36; Col 3:3,4).\n\n3. It is raised in power. While we are here, we are attended with\nso many weaknesses and infirmities, that in time the least sin or\nsickness is too hard for us, and taketh away both our strength,\nour beauty, our days, our breath, and life, and all (Job 38:17).\nBut behold, we are raised in power, in that power that all these\nthings are as far below us as a grasshopper is below a giant; at\nthe first appearance of us the world will tremble.\n\nBehold, the gates of death and the bars of the grave are now carried\naway on our shoulders, as Samson carried away the gates of the city\n(Judg 16:3). Death quaketh, and destruction falleth down dead at\nour feet: What, then, can stand before us? We shall then carry\nthat grace, majesty, terror, and commanding power in our souls that\nour countenances shall be like lightning3 (Compare Luke 20:16 with\nMatthew 28:2,3). \"For this corruptible must put on incorruption,\nand this mortal must put on immortality. So when this corruptible\nshall have put on incorruption, and this mortal shall have put\non immortality, then shall be brought to pass the saying that is\nwritten, Death is swallowed up in victory\" (1 Cor 15:53,54).\n\n4. It is raised a spiritual body. This is the last particular,\nand is indeed the reason of the other three; it is an incorruptible\nbody, because it is a spiritual one; it is a glorious body,\nbecause it is a spiritual one; it doth rise in power, because it\nis a spiritual body. When the body is buried, or sown in the earth,\nit is a body corruptible, dishonourable, weak, and natural; but\nwhen it ariseth, it doth rise incorruptible, glorious, powerful,\nand spiritual; so that so far as incorruption is above corruption,\nglory above dishonour, power above weakness, and spiritual above\nnatural; so great an alteration will there be in our body, when\nraised again. And yet it is this body and not another; this in\nnature, though changed into a far more glorious state, a thousand\ntimes further than if a hoggard4 was changed to be an emperor.\nMark, \"it is sown a natural body;\" a very fit word; for though\nthere dwell never so much of the Spirit and grace of God in it\nwhile it liveth, yet so soon as the soul is separate from it, so\nsoon also doth the Spirit of God separate from it, and so will\ncontinue while the day of its rising be come. Therefore, it is\nlaid into the earth a mere lump of man's nature--\"It is sown a\nnatural body;\" but now at the day when \"the heavens be no more,\"\nas Job saith (14:12), then the trump shall sound, even the trump\nof God, and, in a moment, the dead shall be raised incorruptible,\nglorious, and spiritual (1 Cor 15:52; 1 Thess 4:16,17). So that\nI say, the body when it ariseth, will be so swallowed up of life\nand immortality, that it will be, as if it had lost its own human\nnature; though, in truth, the same substantial real nature is\nevery whit there still. 'Tis the same it that riseth, that was\nsown; \"It is sown,\" \"it is raised;\" \"it is sown,\" \"it is raised,\"\nsaith the apostle. You know, that things which are candied, by the\nart of the apothecary, they are so swallowed up with the sweetness\nand virtue of that in which they are candied, that they are now,\nas though they had no other nature, than that in which they are\nboiled: when yet, in truth, the thing candied doth still retain\nits own proper nature and essence; though by virtue of its being\ncandied, it loseth its former sourness, bitterness, stinking,\nsmell, or the like. Just thus, at the last day, it will be with\nour bodies: we shall be so candied, by being swallowed up of life,\nas before is shewed, that we shall be, as if we were all spirit,\nwhen in truth, it is but this body that is swallowed up of life.\nAnd it must needs be, that our nature still remain, otherwise it\ncannot be us that shall be in heaven, but something besides us.\nLet us lose our proper human nature, and we lose absolutely our\nbeing, and so are annihilated into nothing. Wherefore it, the same\nit, that is sown a natural body, it shall rise a spiritual body.\n\nBut again, as I said, concerning things that are candied; our body,\nwhen thus risen, it shall lose all that sourness and stink, that\nnow, by reason of sin and infirmity, cleaveth to it: neither shall\nits lumpishness, or unwieldiness, be any impediment to its acting\nafter the manner of angels. Christ hath shewed us, what our body\nat our resurrection shall be, by shewing of us, in his word, what\nhis body was, at and after, his resurrection. We read, that his\nbody, after he was risen from the dead, though it yet retained\nthe very same flesh and bones that did hang upon the cross, yet\nhow angelical was it at all times, upon all occasions! He could\ncome in to his disciples with that very body, when the doors were\nshut upon them: He could, at pleasure, to their amazement, appear\nin the twinkling of an eye, in the midst of them: he could be visible\nand invisible as he pleased, when he sat at meat with them: in a\nword, he could pass and repass, ascend and descend in that body,\nwith far more pleasure and ease, than the bird by the art of her\nwing (Luke 24:31,32,36-42,50,51; John 20:19,24-26; Acts 1:1-12;\nMark 16:19; Eph 4:7-10).\n\nNow, I say, as we have in this world borne the image of our first\nfather; so, at that day, we shall have the image of Jesus Christ,\nand be as he is--\"As is the earthy, such are they also that\nare earthy: and as is the heavenly, such are they also that are\nheavenly. And as we have borne the image of the earthy, we shall\nalso, (at our resurrection,) bear the image of the heavenly\" (1\nCor 15:48,49). It is so in part now, but shall so be in perfection\nthen.\n\nTo mount up to heaven, and to descend again at pleasure, shall, with\nus, in that day, be ordinary. If there were ten thousand bars of\niron, or walls of brass, to separate between us, and our pleasure\nand desire, at that day, they should as easily be pierced by us,\nas is the cobweb, or air by the beams of the sun: And the reason\nis, because to the Spirit, wherewith we shall be inconceivably\nfilled at that day, nothing is impossible (Matt 17:20); and the\nworking of it at that day, shall be in that nature and measure\nas to swallow up all impossibilities. He \"shall change our vile\nbody, that it may be fashioned like unto his glorious body,\"--now\nmark, \"according to the working whereby he is able even to subdue\nall things unto himself\" (Phil 3:21). As who should say, I know\nthat there are many things, that in this world hinder us from having\nour bodies like the body of Christ; but when God shall raise us\nfrom the dead, because he will then have our body like the body\nof his Son; He will stretch forth such a power to work upon, and\nin our body, that he will remove all impossibilities and hindrances.\n\nNay, further, we do not only see what operation the Spirit will have\nin our body, by the carriage of Christ, after his resurrection;\nbut even by many a saint before their death. The Spirit used to\ncatch Elijah away, no man could tell whither. It carried Ezekiel\nhither and thither: It carried Christ from the top of the pinnacle\nof the temple into Galilee; through it he walked on the sea; the\nSpirit caught away Philip from the eunuch, and carried him as far\nas Azotus (1 Kings 18:11,12; 2 Kings 2:11; Eze 3:14; Luke 4:14;\nMatt 14:25; Acts 8:39,40).\n\nThus the great God hath given us a taste of the power and glory that\nis in himself, and how easily it will help us, by its possessing\n5 of us at the resurrection, to act and do like angels; as Christ\nsaith, They that shall be counted worthy of that world, and of\nthe resurrection from the dead, they shall not die, but be equal\nto the angels (Luke 21:36).\n\nFurther, as the body by being thus spiritualized, shall be as I\nhave said; so again it must needs be, that hereby all the service\nof the body, and faculties of the soul, must be infinitely enlarged\nalso. Now \"we shall see him as he is,\" and now we shall know even\nas we are known (1 John 3:2; 1 Cor 13:12).\n\nFirst, Now we shall see him; to wit, Christ in his glory; not by\nrevelation only, as we do now, but then face to face; and he will\nhave us with him to this very end (John 17:24). Though John was\nin the Spirit when he had the vision of Christ, yet it made him\nfall at his feet as dead (Rev 1:17); and also turned Daniels'\nbeauty into corruption (Dan 10:8). It was so glorious, and so\noverweighing a glory, that he appeared in; but we shall, at the\nday of our resurrection, be so furnished, that we shall with the\neagle, be able to look upon the sun in his strength: we shall\nthen, I say, \"see Him as he is,\" who now is in the light, that no\neye hath seen, nor any man can see till that day (1 Tim 6:16).\n\nNow we shall see into all things; there shall not be anything hid\nfrom us; there shall not be a saint, a prophet, or saved soul,\nsmall or great, but we shall then perfectly know them. Also, all\nthe works of creation, election, and redemption, and shall see\nand know as thoroughly, all the things of heaven, and earth, and\nhell, even as perfectly, as now we know our A, B, C. For the Spirit,\nwith which we shall in every cranny of soul and body be filled,\nI say, \"searcheth all things, yea, the deep things of God\" (1 Cor\n2:10). We see what strange things have been known by the prophets\nand saints of God, and that when they knew but \"in part.\"\n\nAbraham could, by it, tell to a day, how long his seed should be\nunder persecution in Egypt (Gen 15:13); Elisha, by it, could tell\nwhat was done in the king of Assyria's bed-chamber (2 Kings 6:12);\nAhijah could know by this, Jeroboam's wife, so soon, yea before\nher feet entered within his door, though he saw her not (1 Kings\n14:1-6).\n\nThe prophet of Judah could tell by this, what God would do to Bethel,\nfor the idolatry there committed; and could also point out the man\nby name that should do the execution, long before he was born (1\nKings 13:2). What shall I say, Enoch by it could tell what should\nbe done at the end of the world (Jude 14,15). How did the prophets,\nto a circumstance, prophesy of Christ's birth, his death, his\nburial, of their giving him gall and vinegar, of their parting his\nraiment, and piercing his hands and feet! (Isa 53). Of his riding\non an ass also; all this they saw, when they spake of him (John\n12:41). Peter also, though half asleep, could at the very first\nword, call Moses and Elias by their names, when they appeared to\nChrist in the holy mount (Luke 9:33). He is very ignorant of the\noperation of the Spirit of God, that scrupleth these things. But\nnow, I say, if these things have been done, seen, and known, by\nspiritual men, while their knowledge hath been but in part, how\nshall we know, see, and discern, when that which is perfect is\ncome? Which will be at the resurrection; \"It is raised a spiritual\nbody.\"\n\nThus, in few words, have I shewed you the truth of the resurrection\nof the just, and also the manner of their rising. Had I judged it\nconvenient, I might have much enlarged on each particular, and have\nadded many more; for the doctrine of the resurrection, however\nquestioned by heretics, and erroneous persons; yet is such a truth,\nthat almost all the holy scriptures of God point at, and centre\nin it.\n\nGod hath, from the beginning of the world, shewed to us, that our\nbody must be with him, as well as our soul, in the kingdom of\nheaven. I say, he hath shewed us, how he will deal with those that\nare alive at Christ's coming, by his translating of Enoch (Gen\n5:24), and by taking him body and soul to himself (Heb 11:5); As\nalso, by his catching of Elias up body and soul into heaven, in\na fiery chariot (2 Kings 2:11), and,\n\nSecondly He hath often put us in remembrance of the rising of those\nthat are dead, at that day, as, (1.) By the faith he gave Abraham,\nconcerning the offering of his son: for when he offered him, he\naccounted \"that God was able to raise him up, even from the dead;\nfrom whence also he received him in a figure\" (Heb 11:19). In a\nfigure of the resurrection of Christ, for Abraham's justification;\nand of Abraham's resurrection by Christ at the last day, for his\nglorification. (2.) By the faith he gave Joseph concerning his\nbones; which charge, the godly in Egypt, did diligently observe,\nand to that end, did keep them four hundred years; and at length,\ncarried them, I say, from Egypt to Canaan, which was a type of our\nbeing carried in our body, from this world to heaven (Heb 11:22).\n\nBesides, how oft did God give power to his prophets, servants, and\nChrist Jesus, to raise some that were now dead, and some that had\nbeen long so; and all, no doubt, to put the present generations,\nas also the generations yet unborn, in mind of the resurrection of\nthe dead. To this end, I say, how was the Shunammite's son raised\nfrom the dead? (2 Kings 4). The man also at the touching of the\nbones of Elisha? (2 Kings 13:20,21). Together with the body of\nLazarus, with Jairus's daughter, and Tabitha, and many others,\nwho, after their souls were departed from them, Lazarus lying in\nhis grave four days, were all raised to life again, and lived with\nthat very body out of which the soul, at their death, had departed\n(Luke 8:53-56; John 11:43,44; Acts 9:40,41). But above all, that\nnotable place in Matthew, at the resurrection of the Lord Jesus,\ngives us a notable fore-word of the resurrection of the just.\nSaith the text, \"And the graves were opened; and many bodies of\nthe saints which slept arose, and came out of the graves after\nhis resurrection, and went into the holy city, and appeared unto\nmany\" (Matt 27:52,53).\n\nWhen the author to the Hebrews had given us a catalogue of the\nworthies of the Old Testament, he saith at last, \"These all died\nin faith.\" In the faith of what? That they should lie and rot in\ntheir grave eternally? No, verily; this is the faith of Ranters,\nnot of Christians. They all died in faith, that they should rise\nagain; and therefore counted this world not worth the living in,\nupon unworthy terms, that after death \"they might obtain a better\nresurrection\" (Heb 11:13,35).\n\nIt is also worth the considering, that of Paul to the Philippians,\nwhere he saith that he was confident that that God that had begun\na good work in them would \"perform it until the day of Jesus\nChrist\" (Phil 1:6). Which day of Christ, was not the day of their\nconversion, for that was passed with them already, they were now\nthe children of God; but this day of Christ, it is the same which\nin other places is called the day when he shall come with the\nsound of the last trump to raise the dead. For you must know, that\nthe work of salvation is not at an end with them that are now in\nheaven; no, nor ever will, until (as I shewed you before) their\nbodies be raised again. God, as I have told you, hath made our\nbodies the members of Christ, and God doth not count us thoroughly\nsaved, until our bodies be as well redeemed and ransomed out of\nthe grave and death, as our souls from the curse of the law, and\ndominion of sin.\n\nThough God's saints have felt the power of much of his grace, and\nhave had many a sweet word fulfilled on them; yet one word will be\nunfulfilled on their particular person, so long as the grave can\nshut her mouth upon them: but, as I said before, when the gates\nof death do open before them, and the bars of the grave do fall\nasunder; then shall be brought to pass that saying that is written,\n\"Death is swallowed up of victory;\" and then will they hear that\nmost pleasant voice, \"Awake and sing, ye that dwell in dust: for\nthy dew is as the dew of herbs, and the earth shall cast out the\ndead\" (Isa 26:19). Thus much touching the truth of the resurrection\nof the just, with the manner of their rising.\n\nNow you must know, that the time of the rising of these just, will\nbe at the coming of the Lord: for when they arise, nay, just before\nthey are raised, the Lord Jesus Christ will appear in the clouds\nin flaming fire, with all his mighty angels; the effect of which\nappearing will be the rising of the dead, &c. \"For the Lord himself\nshall descend from heaven with a shout,\" saith Paul, \"and with the\nvoice of the archangel, and with the trump of God, and the dead\nshall rise\" (2 Thess 1:8; 1 Thess 4:16; 1 Cor 15:52).\n\nNow at the time of the Lord's coming, there will be found in the\nworld alive both saints and sinners. As for the saints that then\nshall be found alive, they shall, so soon as all the saints are\nraised out of their graves, not die, but be changed, and swallowed up\nof incorruption, immortality, and glory; and have the soul-spiritual\ntranslation, as the raised saints shall have; as he saith, \"We\nshall not all [die, or] sleep, but we shall all be changed, in a\nmoment, in the twinkling of an eye,--for the trumpet shall sound,\nand the dead shall be raised incorruptible, and we shall be changed\"\n(1 Cor 15:51,52). And again, \"For the Lord himself shall descend\nfrom heaven with a shout, with the voice of the archangel, and\nwith the trump of God: and the dead in Christ shall rise first:\nthen we which are alive and remain shall be caught up together\nwith them in the clouds, to meet the Lord in the air: and so shall\nwe ever be with the Lord\" (1 Thess 4:16,17). As he saith also\nin another place, he \"shall judge the quick and the dead at his\nappearing and his kingdom\" (2 Tim 4:1).\n\nNow when the saints that sleep shall be raised thus incorruptible,\npowerful, glorious, and spiritual; and also those that then shall\nbe found alive, made like them: then forthwith, before the unjust\nare raised, the saints shall appear before the judgment-seat of\nthe Lord Jesus Christ, there to give an account to their Lord the\nJudge, of all things they have done; and to receive a reward for\ntheir good according to their labour.\n\nThey shall rise, I say, before the wicked, they being themselves\nthe proper children of the resurrection; that is, Those that must\nhave all the glory of it, both as to pre-eminency and sweetness;\nand therefore they are said, when they rise, to rise from the dead;\nthat is, in their rising, they leave the reprobate world behind\nthem (Luke 20:35,36; Acts 3:15; 4:10; 13:30; John 12:1,9,17).\nAnd it must be so, because also the saints will have done their\naccount, and be set upon the throne with Christ, as kings and\nprinces with him, to judge the world, when the wicked world are\nraised. The saints shall judge the world; they shall judge angels;\nyea, they shall sit upon the thrones of judgment to do it (1\nCor 6:2,3; Psa 122:5). But to pass that, [we come THIRD, to the\nexamination the just must undergo, and the account they must give\nto the Lord the Judge; or,]\n\nTHE JUDGMENT OF THE JUST.\n\nNow when the saints are raised, as ye have heard, they must give\nan account of all things, in general, that they have done while\nthey were in the world; of all things, I say, whether they be good\nor bad.\n\nFIRST, Of all their bad; but mark, not under the consideration of\nvagabonds, slaves and sinners, but as sons, stewards, and servants\nof the Lord Jesus. That this shall be, it is evident from divers\nplaces of the holy Scriptures:\n\nFirst, Paul saith, \"We shall all stand before the judgment-seat\nof Christ,\"--we saints--\"For it is written, As I live, saith the\nLord, every knee shall bow to me, and every tongue shall confess\nto God. So then every one of us shall give account of himself to\nGod\" (Rom 14:10-12). Again, \"Wherefore we labour, that, whether\npresent or absent, we may be accepted of him. For we must all\nappear before the judgment-seat of Christ; that every one [of us]\nmay receive the things done in his body, according to what he hath\ndone, whether it be good or bad\" (2 Cor 5:9,10).\n\nIt is true, God loveth his people, but yet he loveth not their sins,\nnor anything they do, though with the greatest zeal for him, if\nhe be contrary to his word; wherefore as truly as God will given\na reward to his saints and children for all that they have indeed\nwell done; so truly will he at this day distinguish their good\nand bad: and when both are manifest by the righteous judgment of\nChrist; he will burn up their bad, with all their labour, travel,\nand pains in it for ever. He can tell how to save his people, and\nyet take vengeance on their inventions (Psa 99:8).\n\nThat is an observable place, in the first epistle of Paul to the\nCorinthians, and the third chapter, \"If any man build,\" saith he,\n\"upon this foundation [Christ] gold, silver, precious stones,\nwood, hay, stubble; every man's work shall be made manifest: for\nthe day shall declare it, because it shall be revealed by fire;\nand the fire shall try every man's work of what sort it is. If any\nman's work abide which he hath built thereupon, he shall receive\na reward. If any man's work shall be burned, he shall suffer loss;\nbut he himself shall be saved; yet so as by fire\" (1 Cor 3:12-15).\nNow observe,\n\n1. As I said before, the foundation is Christ (verse 11).\n\n2. The gold, silver, and precious stones that here are said to be\nbuilt upon him, are all the actings in faith and love, according\nto the word, that the saints are found doing for his sake in the\nworld (1 Peter 1:7; Rev 3:18).\n\n3. To build on him wood, hay, and stubble, it is to build, together\nwith what is right in itself, human inventions and carnal ordinances,\nfathering them still on God and his allowance.\n\n4. The fire that here you read of, it is the pure word and law of\nGod (Jer 23:29; John 12:48).\n\n5. The day that here you read of, it is the day of Christ's coming\nto judgment, to reveal the hidden things of darkness, and to make\nmanifest the counsels of the heart (1 Cor 4:5).\n\n6. At this day, the gold, silver, precious stones, wood, hay, and\nstubble, and that of every man, shall be tried by this fire, that\nit may be manifest of what sort it is; the wind, the rain, and\nfloods, beat now as vehemently against the house upon the rock,\nas against that on the sand (Luke 6:48,49).\n\nObserve again,\n\n(1.) That the apostle speaks here of the saved, not of the\nreprobate--\"He himself shall be saved.\"\n\n(2.) That this saved man may have wood, hay, and stubble; that is,\nthings that will not abide the trial.\n\n(3.) That neither this man's goodness, nor yet God's love to him,\nshall hinder all his wood, hay, or stubble from coming on the\nstage, \"Every man's work shall be manifest: the fire shall try\nevery man's work, of what sort it is.\"\n\n(4.) Thus, a good man shall see all his wood, hay, and stubble\nburnt up in the trial before his face.\n\n(5.) That good man then shall suffer loss, or, the loss of all\nthings that are not then according to the word of God--\"If any\nman's works shall be burnt,\" or any of them, \"he shall suffer\nloss; but he himself shall be saved; yet so as by fire\"--that is,\nyet so as that all that ever he hath done, shall be tried, and\nsquared by the word of God.\n\nFrom all which, it must be unavoidably concluded, that the whole\nbody of the elect must count with their Lord for all things they\nhave done, whether good or bad, and that he will destroy all\ntheir bad, with the purity of his word, yea, and all their pains,\ntravel, and labour that they have spent about it. I am persuaded\nthat there are now many things done by the best of saints, that\nthen they will gladly disown and be ashamed of; yea, which they\nhave and do still do with great devotion. Alas, what gross things\ndo some of the saints in their devotion father upon God, and\ndo reckon him the author thereof, and that he also prompts them\nforward to the doing thereof, and doth give them his presence in\nthe performance of them! Yea, and as they father many superstitions and\nscriptureless things upon him; so they die in the same opinion,\nand never come in this world, to the sight of their evil and\nignorance herein.6\n\nBut now the judgment-day is the principal time wherein everything\nshall be set in its proper place; that which is of God in its\nplace, and that which is not, shall now be discovered, and made\nmanifest. In many things now we offend all; and then we shall see\nthe many offences we have committed, and shall ourselves judge\nthem as they are. The Christian, is in this world, so candid a\ncreature, that take him when he is not under some great temptation,\nand he will ingeniously confess to his God, before all men, how\nhe hath sinned and transgressed against his Father; and will fall\ndown at the feet of God, and cry, Thou art righteous, for I have\nsinned; and thou art gracious, that, notwithstanding my sin, thou\nshouldest save me. Now, I say, if the Christian is so simple and\nplain-hearted with God, in the days of his imperfection, when he\nis accompanied with many infirmities and temptations; how freely\nwill he confess and acknowledge his miscarriages, when he comes\nbefore his Lord and Saviour; absolutely stript of all temptation\nand imperfection. \"As I live, saith the Lord, every knee shall\nbow to me, and every tongue shall confess to God\" (Rom 14:11; Phil\n2:10,11). Every knee shall bow, and reverence God the Creator, and\nChrist the Redeemer of the world; and every tongue shall confess,\nthat his will alone ought by them to have been obeyed in all things;\nand shall confess also, and that most naturally and freely--I mean,\nthe saints shall--in how many things they were deceived, mistaken,\ndeluded, and drawn aside in their intended devotion and honour to\nGod.\n\n[Second.] But yet take notice, that in this day, when the saints\nare thus counting for their evil before their Saviour and Judge;\nthey shall not then, as now, at the remembrance and confession\nof sin, be filled with the guilt, confusion, and shame that now\nthrough the weakness of faith attendeth their souls; neither shall\nthey in the least be grieved or offended, that God hath before the\nangels and the rest of their holy brethren, laid open to a tittle\ntheir infirmities, from the least and first, to the biggest and\nlast. For,\n\n1. The God to whom they confess all, they will now more perfectly\nthan ever see he doth love them, and free them from all, even when\nand before they confess and acknowledge them to him; and they\nshall, I say, have their soul so full of the ravishing raptures\nof the life and glory that now they are in, that they shall be\nof it swallowed up in that measure and manner, that neither fear,\nnor guilt, nor confusion can come near them, or touch them. Their\nJudge is their Saviour, their Husband, and Head; who, though he\nwill bring every one of them for all things to judgment, yet he\nwill keep them for ever out of condemnation, and anything that\ntendeth that way. \"Perfect love casteth out fear,\" even while we\nare here; much more then, when we are with our Saviour, our Jesus,\nbeing passed from death to life (John 5:24; 1 John 4:18).\n\n2. The saints at this day, shall have their hearts and souls so\nwrapped up in the pleasure of God their Saviour, that it shall be\ntheir delight, to see all things, though once never so near and\ndear unto them; yet now to perish, if not according to his word\nand will. \"Thy will be done,\" is to be always our language here\n(Matt 6:10); but to delight to see it done in all things, though\nit tend never so much to the destruction of what we love; to\ndelight, I say, to see it done in the height and perfection of\ndelight; it will be when we come to heaven, or when the Lord shall\ncome to judge the world. But,\n\n3. The sole end of the counting of the saints at the day of God,\nit will be, not only for the vindication of the righteousness,\nholiness, and purity of the word, neither will it centre only in\nthe manifestation of the knowledge and heart-discerning nature\nof Christ [though both these will be in it, (Rev 2:22,23)]. But\ntheir very remembrances and sight of the sin and vanity that they\nhave done while here; it shall both set off, and heighten the\ntender affections of their God unto them; and also increase their\njoy and sweetness of soul, and clinging of heart to their God.\nSaints while here, are sweetly sensible that the sense of sin,\nand the assurance of pardon, will make famous work in their poor\nhearts. Ah, what meltings without guilt! what humility without\ncasting down! and what a sight of the creature's nothingness, yet\nwithout fear, will this sense of sin work in the soul! The sweetest\nframe, the most heart-endearing frame, that possibly a Christian\ncan get into while in this world, is to have a warm sight of sin,\nand of a Saviour upon the heart at one time. Now it weeps not for\nfear and through torment, but by virtue of constraining grace and\nmercy, and is at this very time, so far off of disquietness of\nheart, by reason of the sight of its wickedness, that it is driven\ninto an ecstasy, by reason of the love and mercy that is mingled\nwith the sense of sin in the soul.\n\nThe heart never sees so much of the power of mercy as now, nor of\nthe virtue, value, and excellency of Christ in all his offices as\nnow, and the tongue so sweetly enlarged to proclaim and cry up\ngrace as now; now will Christ \"come to be glorified in his saints,\nand to be admired in all them that believe\" (2 Thess 1:10).\n\nWherefore, though the saints receive by faith the forgiveness\nof sins in this life, and so are passed from death to life; yet\nagain, Christ Jesus, and God his Father, will have every one of\nthese sins reckoned up again, and brought fresh upon the stage in\nthe day of judgment, that they may see and be sensible for ever,\nwhat grace and mercy hath laid hold upon them. And this I take\nto be the reason of that remarkable saying of the apostle Peter,\n\"Repent ye therefore, and be converted, that your sins may be blotted\nout, when the times of refreshing shall come from the presence\nof the Lord; and he shall send Jesus Christ, which before was\npreached unto you: whom the heaven must receive until the times\nof restitution of all things, which God hath spoken by the mouth\nof all his holy prophets since the world began\" (Acts 3:19-21).\n\nIf a sense of some sin, [for who sees all? (Psa 19:12)], and\na sight of the love of God, will here so work upon the spirit of\nthe godly: what will a sight of all sin do, when together with it\nthey are personally present with their Lord and Saviour?\n\nYea, if a sight of some sins, with a possibility of pardon,\nwill make the heart love, reverence, and fear with guiltless and\nheart-affecting fears; what will a general sight of all sin, and\ntogether with them an eternal acquittance from them, work on the\nheart of the saint for ever?\n\nYea, I say again, if a sight of sin, and the love of God, will make\nsuch work in that soul where yet there is unbelief, blindness,\nmistrust, and forgetfulness: what will a sight of sin do in that\nsoul, who is swallowed up of love, who is sinless, and temptationless;\nwho hath all the faculties of soul and body strained by love and\ngrace, to the highest pin of perfection, that is possible to be in\nglory enjoyed and possessed? Oh the wisdom and goodness of God,\nthat he at this day, should so cast about the worst of our things,\neven those that naturally tend to sink us, and damn us, for our\ngreat advantage! \"All things shall work together for good,\" indeed,\n\"to them that love God\" (Rom 8:28). Those sins that brought a curse\nupon the whole world, that spilt the heart-blood of our dearest\nSaviour, and that laid his tender soul under the flaming wrath of\nGod, shall by his wisdom and love, tend to the exaltation of his\ngrace, and the inflaming of our affections to him for ever and\never (Rev 5:9-14).\n\nIt will not be thus with devils; it will not be thus with reprobates; the\nsaved only have this privilege peculiar to themselves. Wherefore,\nto vary a little from the matter in hand: will God make that use\nof sin, even in our counting for it, that shall in this manner work\nfor our advantage? Why then, let saints also make that advantage\nof their sin, as to glorify God thereby, which is to be done, not\nby saying, \"Let us do evil, that good may come;\" or, \"Let us sin,\nthat grace may abound;\" but by taking occasion by the sin that is\npast to set the crown upon the head of Christ for our justification;\ncontinually looking upon it, so as to press us, to cleave close\nto the Lord Jesus, to grace and mercy through him, and to the\nkeeping of us humble for ever, under all his dispensations and\ncarriages to us.\n\nNow, having counted for all their evil, and confessed to God's glory,\nhow they fell short, and did not the truth in this, or that, or\nother particulars, and having received their eternal acquittance\nfrom the Lord and Judge, in the sight of both angels and saints;\nforthwith the Lord Jesus will make inquiry,\n\nSECOND, into all the good and holy actions and deeds they did do\nin the world. Now here shall all things be reckoned up, from the\nvery first good thing that was done by Adam or Abel, to the last\nthat will fall out to be done in the world. The good of all the\nholy prophets, of all apostles, pastors, teachers, and helps in\nthe church; here also will be brought forth and to light, all the\ngood carriages of masters of families, of parents, of children,\nof servants, of neighbours, or whatever good thing any man doth.\nBut to be general and short,\n\nFirst, here will be a recompense for all that have sincerely laboured\nin the word and doctrine--I say, a recompense for all the souls\nthey have saved by their word, and watered by the same. Now shall\nPaul the planter, and Apollos the waterer, with every one of the\ntheir companions, receive the reward that is according to their\nworks (1 Cor 3:6-8).\n\nNow, all the preaching, praying, watching, and labour thou hast\nbeen at, in thy endeavouring to catch men from Satan to God, shall\nbe rewarded with spangling glory. Not a soul thou hast converted\nto the Lord Jesus, nor a soul thou hast comforted, strengthened,\nor helped by thy wholesome counsel, admonition, and comfortable\nspeech, but it shall stick as a pearl in that crown \"which the Lord\nthe righteous Judge, shall give thee at that day\" (2 Tim 4:7,8).\nThat is, if thou dost it willingly, delighting to lift up the name\nof God among men; if thou doest it with love, and longing after\nthe salvation of sinners, otherwise thou wilt have only thy labour\nfor thy pains, and no more. \"If I do this thing willingly, I have\na reward: but if against my will, a dispensation of the gospel is\ncommitted to my charge\" (1 Cor 9:17; Phil 1:15). But, I say, if\nthou do it graciously, then a reward followeth; \"For what is our\nhope, or joy, or crown of rejoicing? Are not even ye,\" saith Paul,\n\"in the presence of our Lord Jesus Christ at his coming? For ye are\nour glory and joy\" (1 Thess 2:19,20). Let him therefore that Christ\nhath put into his harvest, take comfort in the midst of all his\nsorrow, and know that God acknowledgeth, that he that converteth\na sinner from the error of his way, doth even save that soul from\ndeath, \"and covereth a multitude of sins\" (James 5:20). Wherefore\nlabour to convert, labour to water, labour to build up, and to\n\"Feed the flock of God which is among you, taking the oversight\nthereof, not by constraint, but willingly; not for filthy lucre,\nbut of a ready mind;--and when the chief Shepherd shall appear,\nye shall receive a crown of glory that fadeth not away\" (1 Peter\n5:2,4).\n\nSecondly, And as the ministers of Christ's gospel shall at this day\nbe recompensed; so shall also those more private saints be with\ntender affections, and love looked on, and rewarded for all their\nwork and labour of love, which they have shewed to the name of\nChrist, in ministering to his saints, and suffering for his sake\n(Heb 6:10). \"Whatsoever good thing any man doeth, the same shall\nhe receive of the Lord, whether he be bond or free\" (Eph 6:8).\nAh! little do the people of God think, how largely and thoroughly,\nGod will at that day, own and recompense all the good and holy\nacts of his people. Every bit, every drop, every rag, and every\nnight's harbour, though but in a wisp of straw, shall be rewarded\nin that day before men and angels--\"Whosoever shall give to drink\nunto one of these little ones a cup of cold water only in the name\nof a disciple, verily I say unto you,\" saith Christ, \"he shall in\nno wise lose his [a disciple's] reward\" (Matt 10:42). Therefore\n\"When thou makest a feast,\" saith he, \"call the poor, the maimed,\nthe lame, the blind: And thou shalt be blessed; for they cannot\nrecompense thee: for thou shalt be recompensed at the resurrection\nof the just\" (Luke 14:13,14). If there be any repentance among\nthe godly at this day, it will be, because the Lord Jesus, in his\nperson, members, and word, was no more owned, honoured, entertained,\nand provided for by them, when they were in this world: For it\nwill be ravishing to all, to see what notice the Lord Jesus will\nthen take of every widow's mite. He, I say, will call to mind, even\nall those acts of mercy and kindness, which thou hast shewed to\nhim, when thou wast among men. I say, he will remember, cry up,\nand proclaim before angels and saints, those very acts of thine,\nwhich thou hast either forgotten, or, through bashfulness wilt\nnot at that day count worth the owing. He will reckon them up so\nfast, and so fully, that thou wilt cry, Lord, when did I do this?\nand when did I do the other? \"When saw we thee an hungered, and\nfed thee? or thirsty, and gave thee drink? When saw we thee a\nstranger, and took thee in? or naked, and clothed thee? Or when\nsaw we thee sick, or in prison, and came unto thee? And the King\nshall answer and say unto them, Verily I say unto you, inasmuch\nas ye have done it unto one of the least of these my brethren,\nye have done it unto me\" (Matt 25:37-40). \"The good works of some\nare manifest beforehand; and they that are otherwise cannot be\nhid\" (1 Tim 5:25). Whatever thou hast done to one of the least of\nthese my brethren, thou hast done it unto me. I felt the nourishment\nof thy food, and the warmth of thy fleece. I remember thy loving\nand holy visits when my poor members were sick, and in prison, and\nthe like. When they were strangers, and wanderers in the world, thou\ntookest them in. \"Well done, thou good and faithful servant;--enter\nthou into the joy of thy Lord\" (Matt 25:21-23; 34-47).\n\nThirdly, Here also will be a reward for all that hardness, and\nChristian enduring of affliction that thou hast met with for thy\nLord, while thou wast in the world. Here now will Christ begin from\nthe greatest suffering, even to the least, and bestow a reward on\nthem all: from the blood of the suffering saint, to the loss of\na hair: nothing shall go unrewarded (Heb 11:36-40; 2 Cor 8:8-14).\n\"For our light affliction, which is but for a moment, worketh for\nus a far more exceeding and eternal weight of glory\" (2 Cor 4:17).\nBehold by the scriptures how God hath recorded the sufferings of\nhis people, and also how he hath promised to reward them--\"Blessed\nare they which are persecuted for righteousness' sake: for theirs\nis the kingdom of heaven. Blessed are ye, when men shall revile\nyou,\" and speak \"all manner of evil against you falsely, for my\nsake. Rejoice,\" leap for joy, \"and be exceeding glad: for great is\nyour reward in heaven\" (Matt 5:11,12; Luke 6:22,23). \"And every\none that hath forsaken houses, or brethren, or sisters, or father,\nor mother, or wife, or children, or lands, for my name's sake,\nshall receive an hundred-fold, and shall inherit everlasting life\"\n(Matt 19:29).\n\nFourthly, There is also a reward at this day, for all the more\nsecret, and more retired works of Christianity. 1. There is not\nnow one act of faith in thy soul, either upon Christ, or against\nthe Devil, and Antichrist; but it shall in this day be found out,\nand praised, honoured and glorified, in the face of heaven (1\nPeter 1:7). 2. There is not one groan to God in secret, against\nthy own lusts, and for more grace, light, spirit, sanctification,\nand strength to go through this world like a Christian: but it\nshall even at the coming of Christ be rewarded openly (Matt 6:6).\n3. There hath not one tear dropped from thy tender eye against thy\nlusts, the love of this world, or for more communion with Jesus\nChrist, but as it is now in the bottle of God; so then it shall\nbring forth such plenty of reward, that it shall return upon thee\nwith abundance of increase. \"Blessed are ye that weep now: for ye\nshall laugh\" (Luke 6:21). \"Thou tellest my wanderings: put thou\nmy tears into thy bottle; are they not in thy book?\" (Psa 56:8).\n\"They that sow in tears shall reap in joy. He that goeth forth and\nweepeth, bearing precious seed, shall doubtless come again with\nrejoicing, bringing his sheaves with him\" (Psa 126:5,6).\n\nHaving thus in brief shewed you something concerning the resurrection\nof the saints, and that they shall count with their Lord at his\ncoming, both for the burning up what was not according to the\ntruth, and rewarding them for all their good. It remains, that I\nnow in few words,\n\nFOURTH, Shew you something also of that with which they shall be\nrewarded.\n\nTHE REWARD OF THE JUST.\n\nFirst then, those that shall be found in the day of their resurrection,\nwhen they shall have all their good things brought upon the stage;\nthey I say, that then shall be found the people most laborious for\nGod while here; they shall at that day enjoy the greatest portion of\nGod, or shall be possessed with most of the glory of the Godhead\nthen. For that is the portion of saints in general (Rom 8:17;\nLam 3:24). And why shall he that doth most for God in this world,\nenjoy most of him in that which is to come? But because by doing\nand acting, the heart, and every faculty of the soul is enlarged,\nand more capacitated, whereby more room is made for glory. Every\nvessel of glory shall at that day be full of it; but every one will\nnot be capable to contain a like measure; and so if they should\nhave it communicated to them, would not be able to stand under it;\nfor there is \"an eternal weight in the glory that saints shall\nthen enjoy\" (2 Cor 4:17), and every vessel must be at that day\nfilled--that is, have its heavenly load of it.\n\nAll Christians have not the same enjoyment of God in this life,\nneither indeed were they able to bear it if they had it (1 Cor\n3:2). But those Christians that are most laborious for God in this\nworld, they have already most of him in their souls, and that not\nonly because diligence in God's ways, is the means whereby God\ncommunicates himself; but also because thereby the senses are\nmade more strong, and able, by reason of use, to understand God,\nand to discern both good and evil (Heb 5:13,14). To him that hath,\nto him shall be given, and he shall have more abundance (Matt\n13:11,12). He that laid out his pound for his master, and gained\nten therewith, he was made ruler over ten cities; but he that by\nhis pound gained but five, he was made ruler over but five (Luke\n19:16-19). Often, he that is best bred in his youth, he is best\nable to manage most, when he is a man, touching things of this\nlife (Dan 1:3,4); but always he that is best bred, and that is most\nin the bosom of God, and that so acts for him here; he is the man\nthat will be best able to enjoy most of God in the kingdom of\nheaven. It is observable that Paul saith, \"Our--affliction--worketh\nfor us a far more exceeding and eternal weight of glory\" (2 Cor\n4:17). Our afflictions do it, not only because there is laid up a\nreward for the afflicted, according to the measure of affliction;\nbut because afflictions, and so every service of God, doth make\nthe heart more deep, more experimental, more knowing and profound;\nand so more able to hold, contain, and bear more (Psa 119:71).\n\"Every man shall receive his own reward, according to his own\nlabour\" (1 Cor 3:8). And this is the reason of such sayings as\nthese--Lay up for yourselves a good foundation against the time\nto come, that you may lay hold on eternal life (1 Tim 6:19), which\neternal life, is not the matter of our justification from sin in\nthe sight of God; for that is done freely by grace, through faith\nin Christ's blood; (but here the apostle speaks of giving of alms)\nbut it is the same that in the other place he calls \"the far more\nexceeding and eternal weight of glory.\" And hence it is that he\nin his stirring them up to be diligent in good works, doth tell\nthem, that he doth not exhort them to it because he wanted, but\nbecause he would have \"fruit that might abound to their account\"\n(Phil 4:17); as he saith also in another place, \"Beloved brethren,\nbe ye stedfast, unmoveable, always abounding in the work of the\nLord, forasmuch as ye know that your labour is not in vain in the\nLord\" (1 Cor 15:58). Therefore I say, the reward that the saints\nshall have at this day for all the good they have done, it is the\nenjoyment of God, according to their works: though they shall be\nfreely justified and glorified without works.\n\nSecond, As the enjoyment of God at that day, will be to the saints,\naccording to their works and doings--I speak not now of justification\nfrom sin--so will their praise and commendations at that day, be\naccording to the same, and both of them their degrees of glory; for\nI say, as God by communicating of himself unto us at that day,\nwill thereby glorify us, so also he will for the adding all things\nthat may furnish with glory every way, cause to be proclaimed in\nthe face of heaven, and in the presence of all the holy angels;\neverything that hath for God, his ways, and people, been done by\nus while here we have been. \"Whatsoever ye have spoken in darkness\nshall be heard in the light; and that which ye have spoken in\nthe ear in closets shall be proclaimed upon the housetops\" (Luke\n12:2,3). Again, He that \"shall confess me,\" saith Christ, \"before\nmen, him will I confess also before my Father which is in heaven\"\n(Matt 10:32).\n\nNow as he of whom Christ is ashamed when he comes in his glory, and\nin the glory of the holy angels, will then lie under inconceivable\ndisgrace, shame, dishonour, and contempt: so he whom Christ shall\nconfess, own, commend, and praise at that day, must needs have very\ngreat dignity, honour, and renown, \"for then shall every man have\npraise of God\"--to wit, according to his works (1 Cor 4:5). Now\nwill Christ proclaim before thee and all others what thou hast\ndone, and what thou hast suffered, what thou hast owned, and what\nthou hast withstood for his name (Mark 8:38). This is he that forsook\nhis goods, his relations, his country, and life for me: this is\nthe man that overcame the flatteries and threats, allurements and\nenticings, of a whole world for me; behold him, he is an Israelite\nindeed (John 1:47), the top man in his generation, \"none like him\nin all the earth\" (Job 1:8). It is said, that when king Ahasuerus\nhad understanding of how good service Mordecai the Jew had done\nto and for him, he commanded that the royal apparel and the crown,\nwith the horse that the king did ride on, should be given to him,\nand that he should with that crown, apparel, and horse, be had\nthrough the city, in the presence of all his nobles, and that\nproclamation should be made before him, \"Thus shall it be done\nunto the man whom the king delighteth to honour\" (Esth 6:9-11).\n\nAhasuerus in this was a type to hold forth to the children of God,\nhow kindly he will take all their labour and service of love, and\nhow he will honour and dignify the same; as Christ saith, \"Let your\nloins be girded about, and your lights burning; And ye yourselves\nlike unto men that wait for their lord, when he will return from\nthe wedding; that when he cometh and knocketh, they may open unto\nhim immediately. Blessed are those servants, whom the lord when he\ncometh shall find watching: verily I say unto you, that he shall\ngird himself, and make them sit down to meat, and will come forth\nand serve them\" (Luke 12:35-57). The meaning is, that those souls\nthat shall make it their business to honour the Lord Jesus Christ,\nin the day of their temptation; he will make it his business\nto honour and glorify them in the day of his glorification (John\n12:26). \"Verily, I say unto you, that he will make them sit down\nto meat, and shall come forth and serve them. If any man will\nserve me,\" saith he, \"him will my Father honour.\" It hath been\nGod's way in this world to proclaim the acts and doings of his\nsaints in his word before all in this world, and he will do it in\nthat which is to come (Mark 14:9; Rev 3:4; 14:1-6).\n\nThird, Another thing that shall be yet added to the glory of the\nsaints, in the kingdom of their Saviour, at his coming is, they\nshall every one of them then have his throne and place of degree\non Christ's right hand, and on his left, in his glorious kingdom,\naccording to the relation they stand in to Christ, as the members\nof his body; for as Christ will have a special eye on us, and\na tender and affectionate heart, to recompense to the full every\ngood thing that any man doth for his name in this world: so also\nhe will have as great regard, that there be to every member of his\nbody, the place, and state that is comely for every such member.\nWhen the mother of Zebedee's children petitioned our Saviour that\nhe would grant to her, that her two sons might sit, the one on his\nright hand, and the other on his left, in his kingdom: though he\ndid not grant to her the request for her children, yet he affirmed\nthat there would be places of degrees and honour in heaven,\nsaying, \"To sit on my right hand, and on my left, is not mine to\ngive, but it shall be given to them for whom it is prepared of my\nFather\" (Matt 20:20-23). In the temple, there were chambers bigger\nand lesser, higher and lower, more inward and more outward: which\nchambers were types of the mansions that our Lord when he went\naway, told us he went to prepare for us. \"In my Father's house\nare many mansions: if it were not so, I would have told you. I go\nto prepare a place for you\" (John 14:2,3). The foot here, shall\nnot have the place prepared for the eye, nor yet the hand, that\nwhich is prepared for the ear, but every one shall have his own\nplace in the body of Christ, and the glory also prepared for such\na relation. Order, as it is comely in earth, so much more in the\nkingdom of the God of order, in heaven; where all things shall be\ndone in their utmost perfections. Here shall Enoch, Noah, Abraham,\nMoses, Joshua, David, with the prophets, have every one his place,\naccording to the degree of Old Testament saints. As God said to\nDaniel, \"Go thou thy way till the end be: for thou shalt rest,\nand stand in thy lot at the end of the days\" (Dan 12:13). And here\nalso shall Peter, Paul, Timothy, and all other the church officers\nhave their place, and heavenly state, according as God hath\nset them in the church in the New Testament. As Paul saith of the\ndeacons, \"They that have used the office of a deacon well, purchase\nto themselves a good degree, and great boldness in the faith which\nis in Christ Jesus\" (1 Tim 3:13). And so of all other saints, be\nthey here of what rank, quality, or place in the church soever,\nthey shall have every one his state, his heavenly state, according\nas he standeth in the body. As he saith, seeing those members\nthat are most feeble are necessary, to them shall be given \"more\nabundant honour\" (1 Cor 12:22,23). Of this heavenly order in the\nkingdom of Christ, when his saints are risen from the dead, was\nSolomon a notable type in his family, and among his servants and\nofficers, who kept such exactness in the famous order in which he\nhad placed all about him, that it did amaze and confound beholders.\nFor \"when the queen of Sheba had seen the wisdom of Solomon, and\nthe house that he had built, and the meat of his table, and the\nsitting of his servants, and the attendance of his ministers, and\ntheir apparel; his cup-bearers also, and their apparel; and his\nascent by which he went up into the house of the Lord, there was no\nmore spirit in her\" (2 Chron 9:3,4). \"Glorious things are spoken\nof thee, O city of God\" (Psa 87:3). Having gone thus far, I shall\nnow come to\n\nTHE SECOND PART OF THE TEXT,\n\nTo wit, that there shall be a resurrection of the wicked. \"There\nshall be a resurrection of the dead, both of the just and unjust;\"\nfor as the just go before the unjust, in name and dignity,\nand honour, so they shall in the last day, go before them in the\nresurrection.\n\nNow, then, when the saints have thus risen out of their graves,\ngiven up their accounts, received their glory, and are set upon\nthe thrones, \"for there are set thrones of judgment, the thrones\nof the house of David\" (Psa 122:5). When, I say, they are all\nof them in their royal apparel, with crowns of glory, every one\npresenting the person of a king, then come the unjust out of their\ngraves, to receive their judgment for what they have done in the\nbody. As Paul saith, \"We must all appear before the judgment-seat\nof Christ, that every one,\" both saints and sinners, \"may receive\nthe things done in the body, whether it be good, or whether it be\nbad.\"\n\nBut now, because I would prove by the word, whatever I would have\nothers receive for a truth, therefore I shall in few particulars,\n\nFIRST, prove the resurrection of the wicked.\n\nTHE RESURRECTION OF THE WICKED.\n\nFirst, then, it is evident, that the wicked shall rise, from the\nvery terms and names that the raised shall then go under, which\nare the very same names that they did go under when they lived in\nthis world. They are called the heathen, the nations, the world,\nthe wicked, and those that do iniquity; they are called men,\nwomen, [of] Sodom, Sidon, Bethsaida, Capernaum, and Tyre. The men\nof Nineveh shall rise up in judgment (Luke 10:12-14); the queen\nof the south shall rise up in the judgment (Matt 12:41,42); and\nit shall be more tolerable for Sodom in the day of judgment than\nfor other sinners that have resisted more light (Matt 11:21-24).\n\"The heavens and the earth, which are now,--are kept in store,\nreserved unto fire against the day of judgment and perdition\nof ungodly men\" (2 Peter 3:7; Joel 3:12-14). Now these terms, or\nnames, are not given to the spirits of the wicked only, but to\nthem as consisting of body and soul. Further, Christ tells his\nadversaries, when they had apprehended him, and shamefully entreated\nhim, that yet they should see him sit on the right hand of power,\nand coming in the clouds of heaven (Matt 25:31,32; 26:64; Jude\n14,15), as John also doth testify, saying, \"Behold, he cometh with\nclouds; and every eye shall see him, and they also which pierced\nhim: and all kindreds of the earth shall wail because of him\" (Rev\n1:7). Now none of these sayings are yet fulfilled, neither shall\nthey, until his second coming; for though the Jews did many of\nthem see him, when he did hang upon the cross, yet then he was not\ncoming in the clouds of heaven, neither did then all kindreds of\nthe earth wail because of him. No, this is reserved till he comes\nto judge the world; for then shall the ungodly be so put to it, that\ngladly they would creep into the most invincible rock or mountain\nunder heaven, to hide themselves from his face, and the majesty of\nhis heavenly presence (Rev 6:14-17). There shall therefore, that\nthis may be brought to pass, be a resurrection of the dead, both\nof the just and unjust. For though an opinion of no resurrection\nmay now lull men asleep, in security and impiety, yet the Lord\nwhen he comes will rouse them, and cause them to awake; not only\nout of their security, but out of their graves, to their doom,\nthat they may receive for their error, the recompense that is meet.\n\nSecond, The body of the ungodly must, at the last, arise out of\nthe grave, because that body and their soul, while they lived in\nthe world, were co-partners in their lusts and wickedness. \"The\nLord is a God of knowledge, and by him actions are weighed\" (1\nSam 2:3). He will therefore bring every work into judgment, \"with\nevery secret thing\" (Eccl 12:14). And as he will bring into judgment\nevery work, so will he also the worker thereof, \"even the dead,\nsmall and great\" (Rev 20:12-14). It is not in God to lay the\npunishment where the fault is not, neither to punish a part of\nthe damned for the whole. \"With righteousness shall he judge the\nworld, and the people with equity\" (Psa 98:9). \"Shall not the\nJudge of all the earth do right?\" (Gen 18:25). As therefore the\nbody was co-partner with the soul in sinning, so shall every man\nreceive the things done in his body, according to what he hath\ndone. Wherefore he saith in another place, \"Behold, I come quickly;\nand my reward is with me, to give every man according as his work\nshall be\" (Rev 22:12). There shall therefore be a resurrection of\nthe dead, both of the just and unjust.\n\nThird, The body of the wicked must rise again, because as the whole\nman of the just also that is the vessel of mercy and glory; so the\nwhole man of the unjust is the vessel of wrath and destruction.\nThere are, saith Paul, in a great house not only vessels of gold\nand of silver, but also of wood and of earth, and some to honour\nand some to dishonour. Now, as he sheweth us, these vessels to\nhonour, they are good men, and the vessels to dishonour are the bad\n(2 Tim 2:20,21). Now as these vessels to dishonour, are called the\nvessels of wrath: so it is said, that God with much long-suffering,\ndoth suffer them to be fitted to destruction (Rom 9:22). How they\nare thus fitted he also further sheweth, where he saith, They do\n\"after thy hardness and impenitent heart treasure up unto thyself\nwrath against the day of wrath and revelation of the righteous\njudgment of God\" (Rom 2:5), which treasures of wickedness, James\nsaith, it is treasure up against the last days (which is the time\nof judgment), and observe it, he saith, that then it shall eat\ntheir flesh as it were fire (James 5:2,3). Now then, their bodies\nbeing the vessels of the wrath of God, and again, seeing with this\nwrath they must be possessed at the last day, that their flesh must\nwith it be eaten, it is evident, that their body must rise again\nout of their graves, and before the judgment-seat appear; for it\nis from thence, that each of them must go with his full load to\ntheir long and eternal home, \"where their worm dieth not, and the\nfire is not quenched\" (Mark 9:47,48).\n\nFourth, The severity of the hand of God towards his children, with\nhis forbearance of his enemies, doth clearly bespeak a resurrection\nof the ungodly, that they may receive the reward for their wickedness\nwhich they have committed in this world. We know, that while the\neyes of the wicked start out with fatness, the godly are plagued\nall the day long, and chastened every morning (Psa 73:3-15),\nwherefore it is evident, that the place and time of the punishment\nof the ungodly, it is another world. If \"judgment must begin at\nthe house of God,--what shall the end be of them that obey not\nthe gospel of God? And if the righteous scarcely be saved, where\nshall the ungodly and the sinner appear?\" (1 Peter 4:17,18). Alas,\npoor creatures! they now plot against the righteous, and gnash\nupon them with their teeth; but \"the Lord shall laugh at him, for\nhe seeth that his day is coming\" (Psa 37:13); for as he saith, the\nwicked is reserved, or let alone in his wickedness, to the day of\ndestruction, and shall then be brought forth to the day of wrath,\nthough in the meantime, he may go to his grave in his banner, and\nrest within is tomb7 (Job 21:29-32). As Peter saith again, \"The\nLord knoweth how to deliver the godly out of temptations, and to\nreserve the unjust unto the day of judgment to be punished\" (2\nPeter 2:9): And Jude saith, For them \"is reserved the blackness\nof darkness for ever\" (Jude 13). The punishment of the ungodly,\nit is reserved till the day of judgment, which will be the time\nof their resurrection. Observe,\n\n1. The wicked must be punished.\n\n2. The time of their punishment is not now, but at the day of\njudgment.\n\n3. This day of judgment, must be the same with the resurrection of\nthe dead, at the end of this world. \"As therefore the tares are\ngathered and burned in the fire; so shall it be in the end of\nthis world. The Son of man shall send forth his angels, and they\nshall gather out of his kingdom all things that offend, and them\nwhich do iniquity; And shall cast them into a furnace of fire:\nthere shall be wailing and gnashing of teeth\" (Matt 13:40,41).\nThere shall then be resurrection of the dead, both of the just\nand unjust.\n\n4. The sovereignty of the Lord Jesus over all creatures, doth plainly\nforeshew a resurrection of the bad, as well as of the good. Indeed,\nthe unjust shall not arise, by virtue of any relation they stand\nin to the Lord Jesus, as the saints shall; but yet, because all\nare delivered into his hand, and he made sovereign Lord over them;\ntherefore by an act of his sovereign power, they that are ungodly,\nshall arise; this is Christ's own argument, \"The Father judgeth\nno man,\" saith he, \"but hath committed all judgment unto the\nSon\"--that is, count him, and fall before him as their sovereign\nLord, even as they honour the Father, and he hath given him authority\nto execute judgment also, because he is the Son of man. And then\nhe adds, \"Marvel not at this: for the hour is coming, in the which\nall that are in the graves shall hear his voice, And shall come\nforth; they that have done good, unto the resurrection of life;\nand they that have done evil, unto the resurrection of damnation\"\n(John 5:22-29). From hence also Paul argueth, saying, \"For to this\nend Christ both died, and rose, and revived, that he might be Lord\nboth of the dead and living,\" and then adds, \"We shall all stand\nbefore the judgment-seat of Christ\" (Rom 14:9,10).\n\nPray mind these words, Jesus Christ by his death and resurrection,\ndid not only purchase grace, and remission of sins, for his elect,\nwith their eternal glory; but did thereby also obtain of the Father\nto be Lord, and head over all things, whether they be things in\nheaven, or things on earth, or things under the earth. \"All power,\"\nsaith he, \"is given unto me, in heaven and in earth, and I have\nthe keys of hell and of death\" (Matt 28:18; Rev 1:18), So that\nall things, I say, whether they be visible, or invisible, whether\nthey be thrones or dominions, or principalities or powers; all\nthings were created by him, and for him (Col 1:16). This being\nthus, \"at the name of Jesus every knee should bow,--and that every\ntongue should confess that Jesus Christ is Lord, to the glory of\nGod the Father\" (Phil 2:10,11). Now, that this may be done, He\nhath his resolutions upon a judgment-day, in which he, to shew\nhimself his people, his way, and word in their glory, will have\nall his enemies raised out of their graves, and brought before\nhim, where he will sit upon them in the throne of his glory, and\nwill shew them then, \"who is the blessed and only potentate, the\nKing of kings, and Lord of lords\" (Matt 25:31,32; 1 Tim 6:14,15).\n\nBehold, He comes, \"with ten thousand of his saints, to execute\njudgment upon all, and to convince all that are ungodly among them\nof all their ungodly deeds which they have ungodly committed, and of\nall their hard speeches which ungodly sinners have spoken against\nhim\" (Jude 14,15).\n\nFifth, The great preparation that God hath made for the judgment\nof the wicked, doth clearly demonstrate their rising forth out\nof their graves. 1. He hath appointed the day of their rising. 2.\nHe hath appointed their judge, to judge them. 3. He hath recorded\nall their acts and doings against that day. 4. He hath also\nalready appointed the witnesses to come in against them. 5. The\ninstruments of death and misery, are already prepared for them.\n\n1. He hath appointed the day of their rising, which day John calleth\nthe time of the dead, that they should be judged (Rev 11:18),\nwhich time, Paul saith, is a time fixed; \"He hath appointed a day\nin which he will judge the world,\" &c. (Acts 17:31). This time and\nday Christ brings down to an hour, saying, \"The hour is coming,\nin the which all that are in the graves shall hear his voice, and\nshall come forth;\" &c. (John 5:28,29).\n\n2. As he hath appointed the day, so he hath appointed the judge,\n\"He hath appointed a day in the which he will judge the world in\nrighteousness, by that man whom he hath ordained, whereof he hath\ngiven assurance to all men, in that he hath raised him from the\ndead\" (Acts 17:31). This man is Jesus Christ; for it is he that\nis \"ordained of God to be the judge of quick an dead\" (Acts 10:42).\n\n3. All their deeds and works, to a word and thought, are every one\nalready recorded and enrolled in the books of the laws of heaven\nagainst that day. \"The sin of Judah is written with a pen of iron,\nand with the point of a diamond:--upon the table of their heart\"\n(Jer 17:1). And again saith God, \"Write it--in a table, and note\nit in a book, that it may be for the time to come, even for ever\nand ever, that this is a rebellious people,\" &c. (Isa 30:8,9).\n\n4. God hath prepared his witnesses against this day (James 5:1-3;\nJob 20:27; Matt 24:14; Rom 2:14,15; Mal 3:5).\n\n5. The instruments of death, and eternal misery, are already\nprepared. \"He hath also prepared for him the instruments of death; he\nordaineth his arrows against the persecutors\" (Psa 7:13; 21:12).\nHell is of old prepared, he hath made it deep and large, the fire,\nthe everlasting fire, is also now of a long time prepared (Isa\n30:33; Matt 25:41); the heavy weights of God's curse are also ready\n(Deu 29:20) and their \"damnation now of a long time slumbereth\nnot\" (2 Peter 2:3). But now I say, how ridiculous a business would\nall this be, if these things should be all prepared of the only\nwise God, and there should be none to be judged; or if he that is\nordained judge, should not, either through want of power or will,\ncommand these rebels, and force them before his judgment-seat.\nGlad indeed, would the sinners be, if these things might be true;\nglad I say, at very heart, if they might be in their secret places\nof darkness, and the grave for ever; but it must not be; the day\nof their rising is set; the judge is appointed; their deeds are\nwritten; the deep dungeon is with open mouth ever waiting for\nthem; wherefore at the day appointed, neither earth, nor death,\nnor hell can hinder: There shall be a resurrection of the dead,\nboth of the just and unjust.\n\nSixth and Lastly, Besides what hath been said, I cannot but\nbelieve, there shall be a resurrection of the wicked at the last\nday, because of the ungodly consequences, and errors that do most\nnaturally follow the denial thereof. For,\n\n1. He that taketh away the doctrine of the resurrection of the\nwicked; he taketh away one of the main arguments that God hath\nprovided for to convince a sinner of the evil of his ways; for\nhow shall a sinner be convinced of the evil of sin, if he be not\nconvinced of the certainty of eternal judgment? and how shall\nhe be convinced of eternal judgment, if you persuade him, that\nwhen he is dead, he shall not at all rise? especially seeing the\nresurrection of the dead and eternal judgment must unavoidably be\none the forerunner of the other (Heb 6:2). It was Paul's reasoning\nof righteousness, temperance, and judgment to come that made Felix\ntremble (Acts 24:25). It is this also he calleth the argument\nof terror, wherewith he persuaded men (2 Cor 5:10,11). This was\nSolomon's argument (Eccl 11:9); and Christ's also, where he saith,\n\"that every idle word that men shall speak, they shall give account\nthereof in the day of judgment\" (Matt 12:36).\n\n2. They that deny the resurrection of the wicked, they do both allow\nand maintain the chief doctrine of the ranters, with most of the\ndebauched persons in the world. For the ranters deny it both in\nprinciple and practice, and the other in practice at least. Now\nto me it is very strange, that these men above all other, should\nboth know and live8 in the doctrines of the kingdom of God: especially\nseeing the denial hereof is an evident token of one appointed to\nwrath and destruction (2 Tim 2:18). But to be plain; there shall\nbe a resurrection of the dead, both of the just and unjust:\nwherefore, whatever others may say or profess, being beguiled by\nSatan, and their own hearts, yet do thou fear him that can \"destroy\nboth soul and body in hell\" (Matt 10:28).\n\nThere shall be a resurrection of the dead, both of the just and\nunjust. \"And the sea gave up the dead which were in it, and death\nand hell delivered up the dead which were in them\" (Rev 20:13).\n\nHaving in the first place shewed you, that the wicked must arise;\nI shall in the next place,\n\nSECOND, Shew you the manner of their rising. And observe it, as\nthe very title of the just and unjust, are opposites, so they are\nin all other matters, and in their resurrections.\n\nMANNER OF THE RESURRECTION OF THE WICKED.\n\nFirst then, as the just in their resurrection do come forth in\nincorruption: the unjust in their resurrection, shall come forth in\ntheir corruptions; for though the ungodly at their resurrection,\nshall for ever after, be incapable of having body and soul separate;\nor of their being annihilated into nothing, yet it shall be far from\nthem to rise in incorruption; for if they arise in incorruption,\nthey must arise to life, and also must have the conquest over sin\nand death (1 Cor 15:45), but that they shall not; for it is the\nrighteous only, that put on incorruption, that are swallowed up\nof life. The wicked's resurrection, it is called the resurrection\nof damnation (John 5:28). These in their very resurrection, shall\nbe hurt of the second death. They shall arise in death, and shall\nbe under it, under the gnawings, and terrors of it, all the time\nof their arraignment. As it were, a living death shall feed upon\nthem; they shall never be spiritually alive, nor yet absolutely\ndead; but much after that manner, that natural death, and hell, by\nreason of guilt, doth feed on him, that is going before the judge,\nto receive his condemnation to the gallows. You know, though a\nfelon go forth of the jail, when he is going to the bar for his\narraignment, yet he is not out of prison, or out of his irons for\nthat; his fetters are still making a noise on his heels,9 and the\nthoughts of what he is to hear by and by from the judge, is still\nfrighting and afflicting his heart; death, like some evil spirit\nor ghost, doth continually haunt him, and playeth the butcher\ncontinually in his soul and conscience, with frights and fears\nabout the thoughts of the sudden, and insupportable after-clap,\nby and by he is to meet withal.\n\nThus I say, will the wicked come out of their graves, having yet\nthe chains of eternal death hanging on them, and the talons of\nthat dreadful ghost fastened in their souls; so that life will be\nfar from them, even as far as heaven is from hell. This morning\nto them, is even as the shadow of death. They will then be in the\nvery terrors of the shadow of death (Job 24:17). As Christ saith,\n\"Their worm dieth not and the fire is not quenched\" (Mark 9:44).\nFrom death to eternity, it never shall be quenched, their bed is\nnow among the flames; and when they rise, they will rise in flames;\nwhile they stand before the judge, it will be in flames, even in\nthe flames of a guilty conscience; they will in their coming before\nthe judge, be within the very jaws of death and destruction. Thus\nI say, the ungodly shall be far off from rising as the saints; for\nthey will be even in the region and shadow of death. The first\nmoment of their rising, death will be ever over them, ever feeding\non their souls; and ever presenting to their hearts, the heights\nand depths, of the misery that now must seize them, and, like\na bottomless gulf, must swallow them up. \"They shall move out of\ntheir holes like worms of the earth: They shall be afraid of the\nLord our God\" (Micah 7:17).\n\nSecond, As the resurrection of the godly shall be a resurrection in\nglory: so the resurrection of the wicked, it will be a resurrection\nin dishonour. Yea, as the glory of saints, at the day of their\nrising, will be glory unspeakable; so the dishonour of the ungodly\nat that day, it will be dishonour beyond expression. As Daniel\nsaith, the good shall rise to everlasting life, but the wicked\nto shame and everlasting contempt (Dan 12:2). And again, \"O Lord,\nwhen thou awakest,\" that is, to judge them, \"thou shalt despise\ntheir image\" (Psa 73:20). Never was toad or serpent more loathsome\nto any, than these will be in the eyes of God, in their rising\nforth of their graves. When they go to their graves, saith Job,\n\"His bones are full of the sin of his youth, which shall lie down\nwith him in the dust\" (Job 20:11). And arise they shall, in the same\nnoisome and stinking condition; for as death leaves, so judgment\nfinds them. At the resurrection then of these ungodly, they will\nbe in a very loathsome condition.\n\nThe ungodly at their death are like the thistle seed, but at\ntheir rising, they will be like the thistle grown; more noisome,\noffensive, and provoking to rejection abundance.10\n\nThen such dishonour, shame, and contempt will appear in them, that\nneither God nor Christ, saints nor angels, will so much as once\nregard them, or vouchsafe once to come near them. \"He beholdeth\nthe wicked afar off;\" because in the day of grace, they would\nnot come to hand, and be saved, therefore now they shall, all as\nthorns, be thrust away, as with fences of iron (2 Sam 23:6,7),\nTheir rising, is called the resurrection of the unjust, and so\nthey at that day will appear, and will more stink in the nostrils\nof God, and all the heavenly hosts, than if they had the most\nirksome plague-sores in the world running on them. If a man at his\nbirth, be counted as one cast forth to the loathing of his person;\nhow loathsome, and irksome, dishonourable, and contemptible, will\nthose be that shall arise Godless, Christless, Spiritless, and\ngraceless, when the trumpet sounds to their judgment, they coming\nout of their graves, far more loathsome, and filthy, than if they\nshould ascend out of the most filthy hole on earth.\n\nThird, As the just shall arise in power, so the wicked and unjust,\nin weakness and astonishment. Sin and guilt bringeth weakness, and\nfaintness in this life; how much more, when both with all their\npower and force, like a giant, fasten on them; as God saith, \"Can\nthine heart endure, or can thine hands be strong, in the days that\nI shall deal with thee?\" (Eze 22:14). Now will the ghastly jaws\nof despair gape upon thee, and now will condemnings of conscience,\nlike thunder-claps, continually batter against thy weary spirit.\nIt is the godly that have boldness in the day of judgment (1\nJohn 4:17); but the wicked will be like the chaff which the wind\ndriveth away (Psa 1:4). Oh the fear, and the heart-aching that\nwill seize them in their rising! the frightful thoughts that then\nwill fill their throbbing hearts! Now must that soul that hath\nbeen in hell-fire among the devils possess the body again. Possess\nit, I say, with the hot scalding stink of hell upon it. They shall\nnot be able to lift up the head for ever; pangs shall take hold\non them, all their hands shall faint, and every man's heart shall\nmelt; \"They shall be amazed one at another, their faces shall be\nas flames\" (Isa 13:6-8). Everything they see, hear, or think of,\nshall tend to their discomfort. They must needs be weak, whom God\nhath left, whom guilt hath seized, and whom death is swallowing\nup for ever.\n\nFourth, As the just shall arise spiritual bodies, so the unjust shall\narise only as mere and naked lumps of sinful nature; not having\nthe least help from God, to bear them up under this condition.\nWherefore, so soon as ever they are risen out of their graves;\nthey will feel a continual sinking under every remembrance of every\nsin, and thoughts of judgment; in their rising they fall--fall,\nI say, from thenceforth, and for ever. And for this reason the\ndungeon into which they fall is called \"bottomless\" (Rev 20:1).\nBecause, as there will be no end of their misery, so there will\nbe no stay or prop to bear them up in it. Only, as I said before,\nthey shall not now, as afore, be separate body from soul; but\nboth together, be bound in the cords of sin and iniquity, in which\nthey shall now tremble as thieves and murderers, &c., as they go\nbefore the Judge, to hear what he will say unto them.\n\n[THIRD--The examination and judgment of the wicked.]--Now, when the\nwicked are thus raised out of their graves, they shall, together\nwith all the angels of darkness, their fellow-prisoners, be brought\nup, being shackled in their sins, to the place of judgment; where\nthere shall sit upon them Jesus Christ, the King of kings and Lord\nof lords, the Lord Chief Judge of things in heaven, and things in\nearth, and things under the earth. On whose right hand, and left,\nshall sit all the princes, and heavenly nobles; the saints and\nprophets, the apostles and witnesses of Jesus; every one in his\nkingly attire, upon the throne of his glory (Joel 3:11-14). Then\nshall be fulfilled that which is written, \"But those mine enemies,\nwhich would not that I should reign over them, bring hither, and\nslay them\" (Luke 19:27).\n\n[THE JUDGMENT OF THE WICKED.]\n\nWhen every one is thus set in his proper place, the Judge on his\nthrone, with his attendants, and the prisoners coming up to judgment,\nforthwith there shall issue forth a mighty fire and tempest from\nbefore the throne, which shall compass it round about; which\nfire, shall be as bars and bounds to the wicked, to keep them at\na certain distance from the heavenly Majesty. As David saith, \"Our\nGod shall come, and shall not keep silence; a fire shall devour\nbefore him, and it shall be very tempestuous round about him\"\n(Psa 50:3). And again, \"His throne was like the fiery flame, and\nhis wheels as burning fire. A fiery stream issued and came forth\nfrom before him;\" &c. (Dan 7:9,10).\n\nThis preparation being made, to wit, the Judge with his attendants,\non the throne; the bar for the prisoners, and the rebels all\nstanding with ghastly jaws, to look of what comes after: presently\nthe books are brought forth, to wit, the books both of death and\nlife; and every one of them opened before the sinners, now to be\njudged and condemned. For after that he had said before, \"A fiery\nstream issued and came forth from before him\": he adds, \"Thousand\nthousands ministered unto him, and ten thousand times ten thousand\nstood before him: the judgment was set, and the book was opened\"\n(Dan 7:10). And again, \"I saw a great white throne, and him that\nsat on it, from whose face the earth and the heaven fled away;\nand there was found no place for them. And I saw the dead, small\nand great, stand before God; and the books were opened: and\nanother book was opened, which is the book of life: and the dead\nwere judged out of those things which were written in the books,\naccording to their works\" (Rev 20:11,12).\n\nHe doth not say, the book was opened, as of one, but the books, as\nof many. And indeed, they are more than one, two, or three, out\nof which the dead shall in the judgment be proceeded against.\n\nFirst then, there is the book of the creatures to be opened. Second,\nThe book of God's remembrance. Third, The book of the law. And\nfourth, the book of life. For by every one of these, that is, out\nof what is written in them, shall the world of the ungodly be\njudged.\n\n\"And the books were opened.\"\n\nFirst, The book of the creatures shall be opened, and that first,\nit concerns man's nature; and next, as it relates to all other\ncreatures.\n\nI. He will shew in what the principles of nature were, as they\nwere God's creation; and how contrary to these principles, the\nworld have walked, acted, and done. The principles of nature are\nconcluded under three general heads.\n\n1. That man by his own natural reason and judgment may gather, that\nthere is a God, a Deity, a chief, or first, or principal Being,\nwho is over all, and supreme above all. This instinct, I say, man\nmerely as he is a rational creature findeth in himself; and hence\nit is, that all heathens that mind their own natural reason, do\nconclude, that we are his offspring; that is, His creation and\nworkmanship. That He made heaven and earth, and hath made of one\nblood, all nations of men; that \"in him we live, and move, and\nhave our being;\" &c. (Acts 17:24-29).\n\nIt appears further, that man by his own nature, doth know that\nthere is such a God.\n\n(1.) By his being able to judge by nature, that there is such\na thing as sin; as Christ saith, \"Why even of yourselves judge\nye not what is right?\" (Luke 12:57). As if he had said, You are\ndegenerated even from the principles of nature, and right reason;\nas Paul saith in another place, \"Doth not even nature itself teach\nyou?\" (1 Cor 11:14). Now he that can judge, that there is such a\nthing as sin, it must of necessity be, that he understandeth that\nthere is a God, to whom sin is opposite; for if there be no God,\nthere is no sin against him; and he that knows not the one, knows\nnot the other.\n\n(2.) It is evident further, that man by nature knows that there is\na God, by those fits of fear, and dread that are often begotten\nin themselves, even in every man that breatheth in this world;\nfor they are by their own consciences, and thoughts, convicted\nand reproved, judged and condemned, though they know neither Moses\nnor Christ--For the Gentiles which have not the law, these are a\nlaw to themselves, and shew the work of the law written in their\nhearts (Rom 2:14,15)--that is, by this very thing, they hold forth\nto all men, that God created them in that state and quality, that\nthey might in and by their own nature, judge and know that there is\na God. And it further sheweth itself, saith he, by those workings\nof heart, convictions of conscience, and accusations, that\nevery thought maketh within them, together with the fear that is\nbegotten in them, when they transgress, or do those things that\nare irrational, or contrary to what they see they shall do. I\nmight add further, that the natural proneness that is in all men\nto devotion and religion, that is, of one kind or another, doth\nclearly tell us, that they by the book of nature, which book is\nthemselves, do read that there is one great and eternal God.\n\n2. The second principle of nature is, that this God should by man\nbe sought after, that they might enjoy communion with him for\never. As I said before, the light of nature sheweth man, that there\nis a great God, even God that made the world; and the end of its\nshewing him this is, that \"they should seek the Lord, if haply\nthey might feel after him, and find him, though he be not far from\nevery one of us\" (Acts 17:27).\n\n3. This light of nature teacheth, that men between themselves,\nshould do that which is just and equal. As Moses said, and that\nlong before the law was given, \"Sirs, ye are brethren, why do ye\nwrong one another?\" (Acts 7:26; Exo 2:13). as who should say, You\nare of equal creation, you are the same flesh; you both judge,\nthat it is not equally done of any, to do you wrong, and therefore\nought to judge by the same reason, that ye ought not to wrong one\nanother.\n\nNow against every one of these three principles, hath every man in\nthe whole world transgressed; as Paul saith, \"For both Jews and\nGentiles--are all under sin\" (Rom 3:9). For as touching the first,\n(1.) who is he that hath honoured, reverenced, worshipped, and\nadored the living God, to the height, both of what they saw in\nhim, and also according to the goodness and mercy they have as\nmen received from him? All have served and worshipped the creature\nmore than the Creator, who is blessed for ever (Rom 1:25), and\nso have walked contrary to, and have sinned against, this bond of\nnature, in this first principle of it.\n\n(2.) Men, instead of minding their own future happiness, as nature\nteacheth, they have, through their giving way to sin and Satan,\nminded nothing less; for though reason teacheth all men to love\nthat which is good and profitable, yet they, contrary to this,\nhave loved that which is hurtful and destructive. Yea, though sense\nteacheth to avoid the danger that is manifest; yet man, contrary\nto reason and sense both, even all men, have both against light\nand feeling, rejected their own happiness; as Paul saith, \"Who\nknowing the judgment of God, that they which commit such things\nare worthy of death, not only do the same, but have pleasure in\nthem that do them\" (Rom 1:31).\n\n(3.) Man, instead of doing equity, and as he would be done by,\nwhich nature itself teacheth: he hath given up himself to vile\naffections, being filled, by refusing the dictates of nature,\n\"with all unrighteousness, fornication, wickedness, covetousness,\nmaliciousness; full of envy, murder, debate, deceit, malignity;\nwhisperers, backbiters, haters of God, despiteful, proud, boasters,\ninventors of evil things, disobedient to parents, without understanding,\ncovenant-breakers, without natural affection, implacable, unmerciful\"\n(Rom 1:29-31).\n\nAnd observe it, he doth not say, that all these things are by every\nman put into practice; but every man hath all these in his heart,\nwhich there defile the soul, and make it abominable in the sight\nof God. They are filled with all unrighteousness, which also appears,\nas occasion serveth, sometimes one of them, sometimes more. Now,\nman having sinned against that natural light, judgment, reason,\nand conscience, that God hath given him; therefore, though as I\nsaid before, he neither knew Moses nor Christ, yet he shall perish.\n\"As many,\" saith Paul, \"as have sinned without law, shall also\nperish without law\" (Rom 2:12).\n\nYea, here will man be found not only a sinner against God, but an\nopposer of himself, a contradictor of his own nature, and one that\nwill not do that which he judgeth even of himself to be right (2\nTim 2:25). Their sin is written upon the tables of their own heart\n(Jer 17:1), and their own wickedness and backsliding shall both\ncorrect and reprove them (Jer 2:19).\n\nIt is marvellous, if we consider, how curious a creature man was made\nof God; to behold how much below, besides, and against that state\nand place, man acts and does in this state of sin and degeneracy.\nMan in his creation was made in the image of God (Gen 1:26), but\nman, by reason of his yielding to the tempter, hath made himself\nthe very figure and image of the devil. Man by creation was made\nupright and sinless; but man by sin, hath made himself crooked\nand sinful (Eccl 7:29). Man by creation had all the faculties of\nhis soul at liberty to study God his creator, and his glorious\nattributes and being; but man by sin, hath so bound up his own\nsenses and reason; and hath given way for blindness and ignorance\nof God, so to reign in his soul; that now he is captivated and\nheld bound in alienation and estrangedness both from God, and all\nthings truly spiritually good; \"Because,\" saith he, \"that when\nthey knew God, they glorified him not as God,--but became vain\nin their imaginations, and their foolish heart was darkened\"\n(Rom 1:21). And again, \"Having the understanding darkened, being\nalienated from the life of God, through the ignorance that is in\nthem, because of the blindness of their hearts\" (Eph 4:18).\n\nNow, for this abuse of the workmanship of God, shall man be brought\nforth to the judgment, shall be convicted, cast, and condemned as\na rebel, against both God and his own soul, as Paul affirmeth,\nand that when he reasoned but as a man (Rom 3:5,6).\n\nWhen this part of the book touching man's nature is opened, and\nman convicted and cast by it, by reason of his sinning against\nthe three general principles thereof:\n\nII. Then forthwith is the second part of the book opened, which\nis the mystery of the creatures; for the whole creation, that\nis before thee, are not only made to shew the power of God in\nthemselves; but also to teach thee, and to preach unto thee, both\nmuch of God and thyself; as also the righteousness, and justice\nof God against sin; \"For the wrath of God is revealed from heaven\nagainst all ungodliness and unrighteousness of men, who hold\nthe truth in unrighteousness; Because that which may be known of\nGod is manifest in them; for God hath shewed it unto them. For\nthe invisible things of him from the creation of the world are\nclearly seen, being understood by the things that are made, even\nhis eternal power and Godhead; so that they are without excuse\"\n(Rom 1:18-20).\n\n1. The creation then of the world, namely, of the heavens, earth,\nsun, moon, stars, with all other the creatures of God: they preach\naloud to all men, the eternal power and Godhead of their Creator\n(Psa 8:3). In wisdom he hath made them all (Psa 104:24): to be\nteachable, and carrying instruction in them; and he that is wise,\nand will understand these things, even he shall understand the\nloving-kindness of the Lord; for \"the works of the Lord are great,\nsought out of all them that have pleasure therein\" (Psa 107;\n111:2).\n\n2. As the creation in general preacheth to every man something of\nGod; so they do hold forth, how man should behave himself both to\nGod, and one to another; and will assuredly come in, in the judgment,\nagainst all those that shall be found crossers, and thwarters of\nwhat God by the creatures doth hold forth to us.\n\n(1.) As First, The obedience of the creatures, both to God and\nthee. (a.) To God, they are all in subjection (set devils and men\naside) even the very dragons, and all deeps, fire, hail, snow,\nand vapours (Psa 148:7,8), fulfilling his word. Yea, the winds\nand seas obey him (Mark 4:41). Thus, I say, by their obedience to\nGod they teach thee obedience, and by their obedience shall thy\ndisobedience be condemned in the judgment (Psa 147:15-18). (b.)\nTheir obedience to thee, also teacheth thee obedience to all\nsuperiors; for every kind of beasts, and of birds, and serpents,\nand things in the sea, is tamed, and hath been tamed, and brought\ninto obedience by mankind. Man only remains untamed and unruly,\nand therefore by these is condemned (James 3:7,8).\n\n(2.) The fruitfulness of all the creatures in their kind, doth\nteach and admonish thee to a fruitful life to Godward, and in the\nthings of his holy word. God did but say in the beginning, Let\nthe earth bring forth fruit, grass, herbs, trees, beasts, creeping\nthings, and cattle after their kind; and it was so (Gen 1:24).\nBut to man, he hath sent his prophets, rising early, and sending\nthem, saying, \"O do not this abominable thing that I hate\" (Jer\n44:4). but they will not obey. For if the Gentiles, which have not\nthe law, do, by some acts of obedience, condemn the wickedness of\nthose who do by the letter and circumcision, break the law: how\nmuch more shall the fruitfulness of all the creatures come in,\nin the judgment, against the whole world! As Job saith, By the\nobedience and fruitfulness of the creatures he judgeth, and so will\njudge, the people (Job 36:27-32).\n\n(3.) The knowledge and wisdom of the creatures, do with a check,\ncommand thee to be wise, and do teach thee wisdom. The stork in\nthe heaven, the swallow and the crane, by observing the time and\nseason of their coming, do admonish thee to learn the time of\ngrace, and of the mercy of God (Jer 8:7). The ox and the ass, by\nthe knowledge they have of their master's crib, do admonish thee\nto know the bread and table of God, and both do and shall condemn\nthy ignorance of the food of heaven (Isa 1:3).\n\n(4.) The labour and toil of the creatures doth convict thee of\nsloth and idleness. \"Go to the ant, thou sluggard; consider her\nways, and be wise;\" for she provideth her food in the summer, and\nlayeth up against the day of trial (Prov 6:6,7). But thou spendest\nthe whole summer of thy life in wasting both time and soul. All\nthings are full of labour, saith Solomon (Eccl 1:8), only man\nspendeth all the day idle (Matt 20:6), and his years like a tale\nthat is told (Psa 90:9; Rom 10:21). The coney is but a feeble\nfolk, yet laboureth for a house in the rock, to be safe from the\nrage of the hunter (Prov 30:26).\n\nThe spider also, taketh hold with her hands, and is in king's palaces\n(Prov 30:28). It is man only that turneth himself upon the bed of\nsloth, as the door doth itself upon the hinges. 'Tis man, I say,\nthat will neither lay hold on the rock Christ, as the coney doth\nteach, nor lay hold on the kingdom of heaven, as the spider doth\nbid him (John 5:40).\n\n(5.) The fear that is in all creatures, when they perceive that\ndanger is near, it teacheth men to fly from the wrath to come,\n\"In vain the net is spread in the sight of any bird\" (Prov 1:17),\nbut man, man only is the fool-hardy creature, that lieth wait for\nhis own blood, and that lurketh privily for his own life. How I\nsay, will every creature fly, run, strive, and struggle to escape\nthe danger it is sensible of! 'Tis man only that delighteth to\ndance about the mouth of hell, and to be knowingly smitten with\nSatan's snare (Rom 1:32).\n\n(6.) The dependence that all the creatures have upon God; they\nteach thee to depend on him that made thee; yea, and will in the\njudgment condemn thee for thy unlawful practices, and dealings for\nthy preservation. The young ravens seek their food from God (Psa\n147:9; Job 38:41), and will condemn thy lying, cheating, overreaching,\ndefrauding, and the like. They provide neither storehouse, nor\nbarn (Luke 12:24); but thou art so greedy of these things, that\nthou for them shuttest thyself out of the kingdom of heaven (Prov\n17:16).\n\n(7.) The love and pity that is in their hearts to their young,\nand one another: will judge and condemn the hard-heartedness that\nis in thee to thy own soul. What shall I say? \"The heaven shall\nreveal his iniquity; and the earth shall rise up against him\" (Job\n20:27). That is, all the creatures of God, they will, by their\nfruitfulness and subjection to the will of their Creator, judge\nand condemn thee for thy disobedience, and rebellion against him.\n\n3. Now, as these creatures do every day call unto thee, and lay\nbefore thee these things: so he hath for thy awakening, in case\nthou be asleep, and senseless, creatures of another nature; as,\n\n(1.) Thy bed, when thou liest down in it, preacheth to thee thy\ngrave; thy sleep, thy death; and thy rising in the morning, thy\nresurrection to judgment (Job 14:12; 17:13; Isa 26:19).\n\n(2.) The jail that thou seest with thine eyes, and the felons that\nlook out at the grate, they put thee in mind of the prison of hell,\nand of the dreadful state of those that are there (Luke 12:58,59).\n\n(3.) The fire that burns in thy chimney, it holds forth the fire\nof hell unto thee (Isa 10:16; Rev 20:14).\n\n(4.) The ugly smell, stench, and steam, of the burning brimstone,\nit shews thee the loathsome, odious, and dreadful torments of hell\n(Rev 19:20).\n\n(5.) The darkness of the night in solitary places, and the fears\nthat do commonly haunt those that walk therein: it preacheth to\nthee the fears and frights, the scares and amazements, that will\nfor ever attend all damned souls (Matt 8:12; Deu 28:65-67).\n\n(6.) By thy delighting, when thou art cold, to lay sticks on the\nfire to warm thyself, not caring how fiercely they flame therein,\nso thou canst be warm and be refreshed thereby, by this, I say,\nGod preacheth to thee, with what delight he will burn sinners in\nthe flames of hell, for the easing of his mind, and the satisfaction\nof his justice. \"Ah,\" saith he, \"I will ease me of mine adversaries,\nand avenge me of mine enemies\" (Isa 1:24).\n\n(4.) Yea, by thy blowing the fire, that it may fasten upon the wood\nthe better; thou preachest to thyself how God will blow the fire\nof hell by the rigour of his law, to the end, it may by its flames,\nto purpose, kindle upon damned sinners (Isa 30:33).\n\nAll these things, as inconsiderable and unlikely as they may appear to\nyou now, yet in the judgment will be found the items, and warning\nwords of God to your souls. And know, that he who could overthrow\nthe land of Egypt with frogs, lice, flies, locusts, &c., will\noverthrow the world, at the last day, by the book of the creatures;\nand that by the least and most inconsiderable of them, as well as\nby the rest. This book of the creatures, it is so excellent, and\nso full, so easy, and so suiting the capacity of all, that there\nis not one man in the world but is catched, convicted, and cast\nby it. This is the book, that he who knows no letters may read\nin; yea, and that he who neither saw New Testament, nor Old, may\nknow both much of God, and himself by. 'Tis this book, out of which\ngenerally, both Job and his friends did so profoundly discourse\nof the judgments of God; and that out of which God himself did so\nconvincingly answer Job. Job was as perfect in this book, as we\nare, many of us in the scriptures; yea, and could see further by\nit, than many now adays do see by the New Testament and Old. This\nis the book out of which, both Christ, the prophets, and apostles,\ndo so frequently discourse by their similitudes, proverbs, and\nparables, as being the most easy way to convince the world, though\nby reason of their ignorance, nothing will work with them, but\nwhat is set on their heart by the Holy Ghost.\n\nOne word further, and I have done with this, and that is, God hath\nsealed the judgment of the world by the book of the creatures;\neven by man's own carriage unto such of them, which, through any\nimpediment, have disappointed his expectations. As thus: if thou\nhast but a tree in thy orchard, that neither beareth fruit, nor\naught else that is good; why, thou art for hewing it down, and\nfor appointing it, as fuel for the fire. Now thou little thinkest\nthat by thy thus judging thou shouldst pass sentence upon thy own\nfruitless soul; but it is so; \"And now also the axe is laid unto\nthe root of the trees, therefore every tree which bringeth not\nforth good fruit is hewn down, and cast into the fire.\" For as\ntruly as thou sayest of thy fruitless tree, Cut it down, why doth\nit cumber the ground? so truly doth thy voice cause heaven to echo\nagain upon thy head, Cut him down; why doth he cumber the ground?\n(Matt 3:10; Luke 13:6-8; Eze 15:1-6).11\n\nFurther, the inclination of thy heart towards fruitless and\nunprofitable creatures, doth fore-preach to thee, the inclination\nof the heart of God towards thee in the judgment. If thou hast\neither cow, or any other beast, that is now unprofitable to thee,\nthough thou mayst suffer them for some time to be with thee, as\nGod suffereth sinners in the world, yet all this while thy heart\nis not with them, but thou wilt take thy time to clear thy hands\nof them. Why, just so shall thy judgment be, as God saith, \"Though\nMoses and Samuel stood before me,\" that is, to pray me to spare this\npeople, \"yet my mind could not be towards this people: cast them\nout of my sight, and let them go forth\" (Jer 15:1; Eze 14:13,14).\n\nThus I say, will God judge the world at the last day; he will open\nbefore them, how they have degenerated and gone back from the\nprinciples of nature in which he created them. Also how they have\nslighted all the instructions that he hath given them, even by the\nobedience, fruitfulness, wisdom, labour, fear, and love of the\ncreatures; and he will tell them, that as to their judgment, they\nthemselves have decided it, both by their cutting down that which\nwas fruitless, and by the withdrawing of their hearts from those\nthings, which to them were unprofitable, \"As therefore the tares\nare gathered, and burned in the fire, so shall it be in the end\nof the world.\" As men deal with weeds, and rotten wood: so will\nGod deal with sinners in the day of judgment: and will bring in,\nI say, all the counsels and warnings he hath given men by these\nthings, both to clear up and to aggravate their judgment to them.\n\nSecond. The second book that will be opened at this day, it will\nbe the book of God's remembrance (Mal 3:16). For as God hath in\nhis remembrance, recorded all and every particular good thing that\nhis own people hath done to, and for his name while they were in\nthis world: so he hath in his remembrance, recorded all the evil\nand sin of his adversaries, even everything (Eccl 12:14). Now\nGod's remembrance is so perfect every way, that it is impossible\nthat anything should be lost, that is committed to it to be kept,\nand brought forth to the judgment at the time appointed; for as\na thousand years are but as yesterday, with his eternity: so the\nsins that have been committed thousands of years since, they are\nall so firmly fixed in the remembrance of the eternal God, that\nthey are always as fresh and clear in his sight, as if they were\nbut just now in committing. He calleth again the things that are\npast (Eccl 3:15), and hath set \"our [most] secret sins in the\nlight of his countenance\" (Psa 90:8). As he also saith in another\nplace, \"Hell [itself] is naked before him, and destruction hath\nno covering\" (Job 26:6), that is, the most secret, cunning, and\nhidden contrivances of the most subtle of the infernal spirits,\nwhich yet are far more slethy,12 than men, to hide their wickedness;\nyet, I say, all their ways, hearts, and most secret doings, are\nclear, to the very bottom of them, in the eyes of the great God.\nAll things are open and bare before the eyes of him with whom we\nhave to do; who will bring to light the hidden things of darkness,\nand will make manifest the counsels of the heart (Heb 4:13; 1 Cor\n4:5).\n\n\"Ye that say, The Lord shall not see, neither shall the God of\nJacob regard it. Understand, [O] ye brutish among the people: and\nye fools, when will ye be wise? He that planted the ear, shall\nhe not hear? he that formed the eye, shall he not see? he that\nchastiseth the heathen, shall not he correct? he that teacheth man\nknowledge, shall not he know?\" (Psa 94:8-10; Hosea 7:2; 8:13). \"Can\nany hide himself in secret places that I shall not see him?\"--that\nis, when he is committing wickedness--\"saith the Lord: Do not I\nfill heaven and earth? saith the Lord\" (Jer 23:24).\n\nNow to know and see things, it is the cause among men of their\nremembrance. Wherefore, God to shew us, that he will remember all\nour sins if we die out of Christ, he tells us, that he knoweth,\nand seeth them all, and therefore must needs remember them; for\nas is his sight and knowledge, so is his remembrance of all things.\n\nWhen this book of his remembrance therefore is opened, as it shall\nbe, in the judgment, then shall be brought forth of their hidden\nholes, all things, whatsoever hath been done since the world\nbegan, whether by kingdoms in general, or persons in particular.\nNow also shall be brought forth to open view, all the transactions\nof God and his Son, among the sons of men, and everything shall\nbe applied to every particular person, in equity and justice,\nto whom they belong: the sins that thou hast committed shall be\nthy own, and thou thyself shalt bear them. \"The Lord is a God of\nknowledge, and by him actions are weighed\" (1 Sam 2:3).\n\nIt will be marvellous to behold how by thousands, and ten thousands,\nGod will call from their secret places, those sins, that one would\nhave thought, had been dead, and buried, and forgotten; yea, how\nhe will shew before the sun, such things, so base and so horrid,\nthat one would think, it was not in the hearts of any to commit;\nfor all is recorded in the book of God's remembrance. While men\nare here, they have a thousand tricks to present themselves one to\nanother, far more fair, and honest than they are, or ever were. As\nChrist said to the Pharisees, \"Ye are they which justify yourselves\nbefore men: but God knoweth your hearts\" (Luke 16:15): Ay, God\nknoweth, indeed, what a nest, what a heap, what swarms; yea, what\nlegions of hellish wickednesses, there are with power lurking,\nlike cockatrices, in those men, that one would swear a thousand\ntimes, are good and honest men. The way of men in their sins, it\nis like \"an eagle in the air, the way of a serpent upon a rock, the\nway of a ship in the midst of the sea; and the way of a man with\na maid,\" saith Solomon (Prov 30:19), that is, hiddenly, closely,\ncovertly, burying all under fair pretences, wipeth their mouths\nin the close of their evil, saying, \"I have done [no] wickedness\"\n(Prov 30:20).\n\nBut this, though it may serve for the time present, and no longer,\nGod will not be deluded, nor blinded, nor mocked, nor put off (Gal\n6:7). \"They consider not--that I remember all their wickedness\"\n(Hosea 7:2); saith he, \"but I will reprove thee, and set them in\norder before thine eyes\" (Psa 50:21). Here will be laid open the\nvery heart of Cain the murderer, of Judas the traitor, of Saul the\nadversary of David, and of those that under pretences of holiness\nhave persecuted Christ, his word, and people. Now shall every\ndrunkard, whoremaster, thief, and other wicked person, be turned\ntheir inside outward; their hearts right open, and every sin,\nwith every circumstance of place, time, person with whom, with\nthe causes also that drew them to the commission of every evil,\nbe discovered to all. Here will be no hiding yourselves behind\ncurtains, nor no covering yourselves with the black and dark night.\n\"If I say, Surely the darkness shall cover me; even the night shall\nbe light about me: Yea,\" O God, \"darkness hideth not from thee;\nbut the night shineth as the day: the darkness and the light are\nboth alike to thee\" (Psa 139:11,12).\n\nThe piercing eye of God, beholds all places, persons, and things;\nthe holy hand of his justice writeth them down in the book of his\nremembrance; and by his power and wisdom, will he open and read\nto all men exactly, distinctly, and convincingly, whatever hath\npassed from them, or been done by them, in their whole life; for,\n\"For all these things God will bring thee into judgment\" (Eccl\n11:9). Again, as God will bring out of the book of his remembrance,\nwhatever hath passed from thee against him; so also will he then\nbring forth by the same book, all things and carriages of his\ntowards thee.\n\nHere will he bring to thy mind, every sermon thou hast heard,\nevery chapter thou hast read; every conviction thou hast had on\nthy conscience; and every admonition that hath been given thee in\nall thy life, when thou wast in the land of the living.\n\nNow will God lay open before thee, what patience he extended to\nthee, how he let thee live one year, two years, ten, yea, twenty\nand twenty years, 13 and all to try thee. Yea, now also will he\nbring to thy view, how many times he warned, rebuked, threatened,\nand chastised thee for thy wickedness; how many awakening providences\nand judgments he continually laid before thy face; yea, how many\na time thou didst, like Balaam, run upon the point of the sword\nof justice, and how he gave back, as being loath to kill thee (Num\n22:23-34).\n\nNow also again, shall be brought before thee and all men, how many\nstrugglings God had with thy heart, on thy sick-bed, to do thee good;\nyea, and at such times, how many vows, promises, engagements, and\nresolutions thou madest before God, to turn, if he would release\nthee from thy affliction, and take off his rod from thy back; and\nyet, how thou didst, like the man possessed (Mark 5:1-5), break\nand snap in twain all these chains of iron, with which thou hadst\nbound thy soul, and that for a very lust and sin. Here also, will\nbe opened before thee, how often thou hath sinned against thy light\nand knowledge; how often thou hast laid violent hands on thy own\nconscience; how often thou hast laboured to put out that light\nthat hath stood in thy way to hinder thee from sinning against\nthy soul. Ah, Lord, what a condition will the Christless soul be\nin at this day! how will every one of these things afflict the\ndamned soul! They will pierce like arrows, and bite like serpents,\nand sting like an adder. With what shame, will that man stand before\nthe judgment-seat of Christ who must have all things he hath done\nagainst God, to provoke the eyes of his glory to jealousy, laid\nopen before the whole host of the heavenly train! It would make a\nman blush to have his pockets searched, for things that are stolen in\nthe midst of a market, especially, if he stand upon his reputation\nand honour. But thou must have thy heart searched, the bottom of\nthy heart searched; and that, I say, before thy neighbour whom\nthou hast wronged, and before the devils whom thou hast served;\nyea, before God, whom thou hast despised, and before the angels,\nthose holy and delicate creatures, whose holy and chaste faces\nwill scarce forbear blushing, while God is making thee vomit up,\nall thou hast swallowed; for God shall bring it out of thy belly\n(Job 20:12-15).\n\nFor as for God to forget iniquity, is one of the chief heads of the\ncovenant of grace, and is an argument of the highest nature, to\nbeget and to continue consolation in the godly: so the remembrance\nof iniquity, by the Lord, it is one of the heaviest loads and\njudgments, that can befall any poor creature. \"Lord,\" saith the\nprophet, \"remember not against us former iniquities.\" And again,\n\"If thou, Lord, shouldst mark iniquities, O Lord, who shall\nstand?\" (Psa 130:3). And the reason is, because, that which the\nLord forgetteth, is forgiven for ever (Heb 8:12; Rom 4:6-8); but\nthat which he remembereth, it is charged for ever, and nothing\ncan take it away--\"Though thou wash thee with nitre, and take thee\nmuch soap, yet thine iniquity is marked before me, saith the Lord\nGod\" (Jer 2:22).\n\nThird. The third book that will at this day be opened, and out\nof which God will judge the world: it is the book of the law, or\nten words given forth on the Mount Sinai. But this book will more\nspecially concern those that have received it, or that have had\nknowledge thereof. Every one shall not be judged by this book, as\nthere delivered, though they shall be judged by the works of it,\nwhich are written in their hearts. \"As many as have sinned without\nlaw, shall also perish without law: and as many as have sinned\nin the law, shall be judged by the law\" (Rom 2:12). That is, the\nheathens that never knew the law, as delivered on Sinai, they\nshall be judged by the law, as it was written in man's heart in\nhis creation, which is comprised within the book of the creatures,\nbut those that have knowledge of the law, as delivered on Sinai:\nthey shall be judged by the law as there given.\n\nNow then, this book when it is opened at the day of judgment, it\nwill to those to whom it especially relates, be a most terrible\nlaw, far surpassing the two afore-mentioned. This law, as I may\nso say, it is the chief and most pure resemblance of the justice\nand holiness of the heavenly majesty, and doth hold forth to all\nmen the sharpness and keenness of his wrath above the other two\nthat I have before mentioned. I say, both because it hath been\ndelivered more plain and open, both as to the duty enjoined, and\nthe sin prohibited; and therefore must of necessity, fall with\nthe more violence upon the head of all that shall be found within\nthe compass of it. This law, it hath in it to be opened at this\nday, these two general heads:\n\n1. A discovery of the evil of sin, that is so, against plain light\nand truth; and, secondly, a discovery of the vanity of all things,\nthat will at this day be brought by sinners for their help and plea\nat the judgment. Alas, who can but imagine, that the poor world,\nat the day of their arraignment, should muster up all that ever\nthey can think of, as arguments to shelter them from the execution\nof that fierce wrath, that then, with sinking souls, they will\nsee prepared for them.\n\nAs to the first of these, the apostle tells us that \"the law entered,\nthat the offence might abound\" (Rom 5:20), or be discovered what\nit is. As he saith again, \"I had not known sin, but by the law\"\n(Rom 7:7,13). Thus it is in this life, and thus it will be in\nthe day of judgment, that is, those that see sin, and that in its\nabounding nature, and in its exceeding sinfulness, they must see\nit by the law, for that is indeed the glass by which God discovereth\nsin, and the filthy spots of leprosy, that are in the soul (James\n1:22-25). Now those that have not the happiness to see their sin by\nthe law in this life, while there is a fountain of grace to wash\nin, and be clean; they must have the misery to see it at the judgment,\nwhen nothing is left but misery and pain, as the punishment for\nthe same. At which day, those little tittles of this holy law, that\nnow men so easily look over, and sin against with ease, they will\nevery one of them appear with such dread, and with such flaming\njustice against every offence committed; that if heaven and earth\nitself, should step in to shelter the sinner from the justice and\nwrath due to sin, it would turn them up by the roots. \"It is easier\nfor heaven and earth to pass, than one tittle of the law to fail\"\n(Luke 16:17). If there appeared such flames, such thunderings,\nand tempests, as there were at the giving of the law; what flames\nand blackness will there appear at the execution thereof! And\nif at the giving of the law there appeared so much holiness and\njustice, that it made all Israel fly; yea, holy Moses \"exceedingly\nfear and quake,\" what will become of these that God shall judge\nby the rigour of this law in the day of judgment? (Exo 19:16; Heb\n12:21).\n\nO what thunderings and lightnings, what earthquakes and tempests,\nwill there be in every damned soul, at the opening of this book?\nThen, indeed, will God visit them \"with thunder, and with earthquake,\nand great noise, with storm and tempest, and the flame of devouring\nfire\" (Isa 29:6). \"For behold,\" saith the prophet, \"the Lord will\ncome with fire, and with his chariots like a whirlwind, to render\nhis anger with fury, and his rebuke with flames of fire\" (Isa\n66:15).\n\nThe Lord will come with fire, that is, in the flaming heat of his\njustice and holiness against sin, and sinners, to execute the\nrigour of his threatenings upon their perishing souls.\n\n2. The second general head, that is contained in this law, to be\nopened at this day is, its exactness, and purity, and strictness as\nto all acts of good that any poor creature hath done in this life,\nwhereby he in the judgment will think to shelter, or secure himself\nfrom the wrath of God. This is the rule, and line, and plummet,\nwhereby every act of every man shall be measured (Rom 3:21,22);\nand he whose righteousness is not found every way answerable to\nthis law, which all will fall short of, but they that have the\nrighteousness of God by faith in Jesus Christ: he must perish, as\nhe saith, \"Judgment also will I lay to the line, and righteousness\nto the plummet: and the hail shall sweep away the refuge of lies,\nand the waters shall overflow the hiding place\" (Isa 28:17). That\nis, though men may not shelter themselves under legal repentance,\ncold profession, good meaning, thinkings, and doings: yet all these\nthings must be measured, and weighed in the balance of God's most\nrighteous law: and, as I said, whatever in that day is not found\nthe righteousness of God, it will be found a refuge of lies, and\nwill be drowned by the overflowing of the wrath of God, as the\nwaters of Noah overflowed the world. And hence it is that all the\nungodly will at this day, be found as stubble, and the law as fire\n(Mal 4:1). As it saith, \"From his right hand went a fiery law\"\n(Deu 33:2). And again, \"His lips are full of indignation, and\nhis tongue as a devouring fire\" (Isa 30:27). For as fire, where\nit seizeth, doth burn, eat, destroy, devour and consume: so will\nthe law, all those that at this day, shall be found under the\ntransgression of the least tittle of it. It will be with these\nsouls at the day of judgment, as it is with those countries that\nare overrun with most merciless conquerors, who leave not anything\nbehind them, but swallow up all with fire and sword. \"For by fire,\nand by his sword, will the Lord plead with all flesh: and the\nslain of the Lord shall be many\" (Isa 66:16). There are two things\nat the day of judgment, will meet in their height and utmost\nstrength, and they are sin and the law; for the judgment will not\nbe, till the iniquity of the world be full ripe (Joel 3:13; Rev\n14:15-20).\n\nNow then, when sin is come to its full, having played all its pranks,\nand done all the mischief it can against the Lord of glory: then\nGod brings forth the law, his holy and righteous law, one of which\nwill now reign for ever, that is, either the law or sin: wherefore\nsin and sinners, they must tremble, with all that help, and hold\nthem up; for God \"will magnify the law, and make it honourable\"\n(Isa 42:21). That is, will give it the victory over the world for\never; for that is holy, just, and good; they are unholy, unjust,\nand bad. Therefore by this law \"the Lord shall rain snares, fire,\nand brimstone, and an horrible tempest: this shall be the portion\nof their cup\" (Psa 11:6). Let no man say then, that because God\nis so famous in his mercy and patience, in this day of his grace,\nthat therefore he will not be fierce, and dreadful in his justice,\nin the day of judgment; for judgment and justice, are the last\nthings that God intends to bring upon the stage, which will then\nbe to the full, as terrible, as now his goodness and patience,\nand long-sufferance are admirable. Lord, \"who knoweth the power\nof thine anger? even according to thy fear, so is thy wrath\" (Psa\n90:11).\n\nYou may see, if you will, a few of the sparks of the justice of\nGod against sin and sinners. By his casting off angels for sin,\nfrom heaven to hell; by his drowning the old world; by his burning\nof Sodom and Gomorrah, to ashes; condemning them with an overthrow,\nmaking them an example to those that after should live ungodly (2\nPeter 2:4-6; Jude 6,7).\n\nFor \"what things soever the law saith, it saith to them who are\nunder the law; that every mouth may be stopped, and all the world\nmay become guilty before God\" (Rom 3:19).\n\nMoses seems to wonder, that the children of Israel could continue to\nlive, when they did but hear the law delivered on the mountain--\"Did\never people,\" saith he, \"hear the voice of God speaking out of\nthe midst of the fire, as thou hast heard, and live?\" (Deu 4:33).\nO that ye did but know the law, and the wondrous things that are\nwritten therein, before the Lord cause that fearful voice to be\nheard--\"Cursed is every one that continueth not in all things that\nare written in the book of the law to do them\" (Gal 3:10); which\ncurse must fall on all that walk not in all the commandments of\nGod without iniquity (Eze 33:15); which none do, I say, but they\nthat walk in Christ, who hath alone fulfilled them all (Col 2:10).\n\nThe law is that which standeth at the entrance of the paradise of\nGod, as a flaming sword, turning every way to keep out those that\nare not righteous with the righteousness of God (Gen 3:24); that\nhave not skill to come to the throne of grace by that new and\nliving way which he hath consecrated for us through the veil; that\nis to say, his flesh (Heb 10:20), for though this law, I say, be\ntaken away by Christ Jesus, for all that truly and savingly believe\n(Col 2:14); yet it remains in full force and power, in every tittle\nof it, against every soul of man, that now shall be found in his\ntabernacle, that is, in himself, and out of the Lord Jesus (Rom\n3:19); it lieth, I say, like a lion rampant at the gates of heaven,\nand will roar upon every unconverted soul, fiercely accusing every\none that now would gladly enter in through the gates into this\ncity (Job 18:14; John 5:45). So, then, he that can answer all its\nmost perfect and legal commands, and that can live in the midst of\ndevouring fire, and there enjoy God and solace himself, he shall\ndwell on high, and shall not be hurt by this law--\"His place\nof defence shall be the munitions of rocks: bread shall be given\nhim; his waters shall be sure. Thine eyes shall see the king in\nhis beauty: they shall behold the land that is very far off\" (Isa\n33:16,17). Blessed then is he whose righteousness doth answer\nevery point of the law of God, according to 1 Corinthians 1:30 he\nshall be able to escape all those things that shall come to pass,\nand to stand before the Son of man; for in himself, our God is a\nconsuming fire, and man out of Christ, is but as stubble, chaff,\nthorns, briars, and fuel for the wrath of this holy and sinner-consuming\nGod to seize upon for ever (Heb 12:29; Mal 4:1; Matt 3:12; Heb 6:8;\nIsa 27:4; 2 Sam 23:6,7). \"Who can stand before his indignation?\nAnd who can abide the fierceness of his anger? His fury is poured\nout like fire, and the rocks are thrown down by him\" (Nahum 1:6).\n\nNow when these three books are thus opened, there will without\ndoubt, be sad throbbing and pricking, in every heart that now stands\nfor his life, before the judgment-seat of Christ, the righteous\nJudge; and without all question, they will be studying a thousand\nways to evade and shift the stroke, that by the sin that these\nthree books do charge them with, will immediately fall upon them.\n\nBut now to cut off all these at a blow, forthwith appear the\nwitnesses, who are ready to evince, and make full and soul-killing\nproof of every particular charged against them.\n\n[First Witness.]--and the first is God himself. \"I,\" saith he,\n\"will be a swift witness against the sorcerers, and against the\nadulterers, and against false swearers, and against those that\noppress the hireling in his wages, the widow, and the fatherless,\nand that turn aside the stranger from his right, and fear not me,\nsaith the Lord of hosts\" (Mal 3:5).\n\nThis must needs be of great sway with every soul, that God should\nnow come in. I will witness, saith God, that these things of which\nyou are accused before the Judge are true. I have seen all, know\nall, and write down all. There hath not been a thought in your\nheart, nor a word in your tongue, but I have known it altogether;\nall things have always been open and naked to mine eye (Heb 4:13).\nYea, my eyelids try the children of men (Psa 11:4). I have known\nyour down-sitting, and your up-rising; and have understood your\nthoughts afar off. I have compassed your path, and am well acquainted\nwith all your ways (Psa 139:1-3).\n\n1. You have not continued in that state of nature in which I did\nat first create you (Eccl 7:29); you have not liked to retain that\nknowledge and understanding of God, that you had, and might have\nhad, by the very book of the creatures (Rom 1). You gave way to\nthe suggestions of fallen angels, and so your foolish hearts were\ndarkened and alienated, and estranged from God.\n\n2. All the creatures that were in the world, have even condemned\nyou; they have been fruitful, but you fruitless; they have been\nfearful of danger, but you foolhardy; they have taken the fittest\nopportunity for their own preservation, but thou hast both blindly,\nand confidently gone on to thy punishment (Prov 22:3).\n\n3. Touching the book of my remembrance, who can contradict it?\nDo not I fill heaven and earth? saith the Lord. Was not I in all\nplaces to behold, to see, and to observe thee in all thy ways? My\neye saw the thief, and the adulterer, and I heard every lie and\noath of the wicked. I saw the hypocrisy of the dissembler. \"They\nhave committed villany in Israel, and have committed adultery with\ntheir neighbours' wives, and have spoken lying words in my name,\nwhich I have not commanded them; even I know, and am a witness,\nsaith the Lord\" (Jer 29:23).\n\n4. God will also come in against them for their transgressing his\nlaw, even the law which he delivered on Mount Sinai; he will, I\nsay, open every tittle thereof in such order and truth: and apply\nthe breach of each particular person with such convincing argument,\nthat they will fall down silenced for ever--\"Every mouth shall be\nstopped, and all the world shall become guilty before God\" (Rom\n3:19).\n\n[Second Witness.]--There is yet another witness, for the condemning\nthe transgressors of these laws, and that is, conscience--\"Their\nconscience also bearing witness,\" saith the apostle (Rom 2:15).\nConscience is a thousand witnesses. Conscience, it will cry amen to\nevery word that the great God doth speak against thee. Conscience\nis a terrible accuser, it will hold pace with the witness of God\nas to the truth of evidence, to a hair's breadth. The witnesses\nof conscience, it is of great authority, it commands guilt,14\nand fasteneth it on every soul which it accuseth; and hence it is\nsaid, \"If our heart [or conscience] condemn us\" (1 John 3:20).\nConscience will thunder and lighten at this day; even the consciences\nof the most pagan sinners in the world, will have sufficiently\nwherewith to accuse, to condemn, and to make paleness appear in\ntheir faces, and breaking in their loins, by reason of the force\nof its conviction. Oh, the mire and dirt, that a guilty conscience,\nwhen it is forced to speak, will cast up, and throw out before the\njudgment-seat! It must out, none can speak peace, nor health, to\nthat man upon whom God hath let loose his own conscience. Cain\nwill now cry, \"My punishment is greater than I can bear;\" Judas\nwill hang himself; and both Belshazzar and Felix will feel the\njoints of their loins to be loosened, and their knees to smite one\nagainst another, when conscience stirreth (Gen 4:13; Matt 27:3;\nDan 5:6; Acts 24:23). When conscience is once thoroughly awakened,\nas it shall be before the judgment-seat: God need say no more to\nthe sinner than Solomon said to filthy Shimei, \"thou knowest all\nthe wickedness which thine heart is privy to\" (1 Kings 2:44). As\nwho should say, Thy conscience knoweth, and can well inform thee\nof all the evil, and sin that thou art guilty of. To all which\nit answereth, even as face answereth to face in a glass; or as\nan echo answereth the man that speaketh; as fast, I say, as God\nchargeth conscience will cry out, Guilty, guilty; Lord, guilty of\nall, of every whit; I remember clearly all the crimes thou layest\nbefore me. Thus, I say, will conscience be a witness against the\nsoul, in the day of God.\n\n[Third Witness.]--As God and conscience will at this day be most\ndreadful witnesses against the sinful man; so also will those several\nthoughts that have passed through man's heart, be a witness also\nagainst him. As he said before, \"Their conscience also baring witness,\nand their thoughts the meanwhile accusing, or else excusing one\nanother; In the day when God shall judge the secrets of men by\nJesus Christ according to my gospel\" (Rom 2:15,16).\n\nThe thoughts come in as a witness for God against the sinner upon\nthe account of that unsteadiness and variety that were in them,\nboth touching God, and their own selves. Sometimes the man thinks\nthere is no God, but that everything hath its rise of itself, or\nby chance, or fortune--\"The fool hath said in his heart, There is\nno God\" (Psa 14:1).\n\nSometimes, again, they think there is a God, but yet they think\nand imagine of him falsely. \"Thou thoughtest that I was altogether\nsuch an one as thyself,\" saith God; \"but I will reprove thee\" (Psa\n50:21).\n\nMen think, that because they can sin with delight: that therefore\nGod can let them escape without punishment. Nay, oftentimes they\nthink, that God doth either quite forget their wickedness, or\nelse that he will be pleased with such satisfaction as they are\npleased to give him, even a few howling prayers (Hosea 7:14),\nfeigned and hypocritical tears, and weepings, which pass from them\nmore for fear of the punishment of hell-fire, than because they\nhave offended so holy, so just, and so glorious a God, and so\nloving and so condescending a Jesus (Mal 2:13).\n\nSometimes again, they have had right thoughts of something of God,\nbut not of him together; either thinking so of his justice, as to\ndrive them from him, and also cause them to put him out of their\nmind (Job 21:14). Or else so thinking of his mercy as that they\nquite forget his holiness and justice. Now both these are but base\nthoughts of God, and so erroneous, and sinful thoughts.\n\nSometimes also, they have pretty right thoughts of God, both as\nto justice and mercy, but then, through the wretchedness of their\nunsatisfied nature, they, against this light and knowledge, do,\nwith shut eyes, and hardened hearts, rush fiercely, knowingly, and\nwillingly again into their sins and wickedness (Heb 6:4-6; 10:26;\n2 Peter 2:20).\n\nAs men have these various thoughts of God, so also their thoughts\nare not steady about themselves.\n\nSometimes they think they are sinners, and therefore they have need\nof mercy.\n\nSometimes again, they think they are righteous, and so have not\nso much need; mark, and yet both alike rotten and base; because,\nas the last is altogether senseless, so the first is not at all\nsavingly sensible (Mark 10:17-22; Luke 18:11,12).\n\nSometimes again, they think they are gods (Eze 28:1-6); that they\nshall never die; or that if they do die, yet they shall never rise\nagain (1 Cor 15:12); or if they do rise again, yet they shall be\nsaved, though they have lived vilely and in their sins all the\ndays of their life (Deu 29:18-20). Now, I say, every one of these\nthoughts, with ten thousand more of the like nature, will God\nbring in against the rebels in the judgment-day. Which thoughts\nshall every one of them be brought forth in their distinct order.\nHe sheweth to man what is his thought (Amos 4:13). And, again, \"I\nknow that thou canst do every thing, and that no thought can be\nwith-holden from thee\" (Job 42:2). We read, that when the strangers\nat Jerusalem did but hear the apostles speak to every one of them\nin their own language, how it amazed and confounded them (Acts\n2:6-8). But, I say, how will they look and be amazed when God\nshall evidently, clearly, and fully speak out all their hearts,\nand every thought they have had before them!\n\nNow the reason and strength of this witness will lie here, that God\nwill by the variety and crossness that their thoughts had one to\nanother, and by the contradiction that was in them, prove them\nsinners and ungodly; because that, I say, sometimes they thought\nthere was a God, sometimes again, they thought there was none.\nSometimes they thought, that he was such a God, and sometimes\nagain, they thought of him quite contrary; sometimes they thought\nhe was worth regarding, and sometimes they thought he was not; as\nalso, sometimes they thought he would be faithful, both to mercy,\nand justice, and sinners; and sometimes again, they thought he\nwould not.\n\nWhat greater argument now can there be, to prove men, vanity,\nfroth, a lie, sinners, deluded by the devil, and such as had\nfalse apprehensions of God, his ways, his word, his justice, his\nholiness, of themselves, their sins, and every action?\n\nNow they will indeed appear a very lump of confusion, a mass of\nsin, a bundle of ignorance, of atheism, of unbelief, and of all\nthings that should lay them obnoxious to the judgments of God.\nThis will God, I say, by mustering up the thoughts of man, and\nby shewing of them, that every imagination and thought of their\nheart was only evil, and that continually, (by shewing of them\nwhat staggering, drunken, wild, and uncomely thoughts they have\nhad, both of him, and of themselves,) convince them, cast them,\nand condemn them for sinners, and transgressors against the book\nof creatures, the book of his remembrance, and the book of the law.\nBy the variety of their thoughts, they shall be proved unstable,\nignorant, wandering stars, clouds carried with a tempest, without\norder or guidance, and taken captive of the devil at his will.\n\nNow, while the wicked are thus standing upon their trial and lives\nbefore the judgment-seat, and that in the view of heaven and hell,\nthey, I say, hearing and seeing such dreadful things, both written\nand witnessed against every one of them, and that by such books\nand such witnesses as do not only talk, but testify, and that with\nthe whole strength of truth against them: they will then begin,\nthough poorly, and without any advantage, to plead for themselves,\nwhich plea will be to this effect.\n\nLord, we did find in the scriptures, that thou didst send a Saviour\ninto the world, to deliver us from these sins and miseries. We\nheard this Saviour also published, and openly proffered to such\npoor sinners as we are. Lord, Lord, we also made profession of this\nSaviour, and were many of us frequenters of his holy ordinances.\nWe have eaten and drank in thy presence, and thou hast taught in\nour streets. Lord, we have also some of us, been preachers ourselves,\nwe have prophesied in thy name, and in thy name have we cast out\ndevils, and done many wondrous works. Nay, Lord, we did herd among\nthy people; we forsook the profane and wicked world, and carried\nour shining lamps before us in the face of all men; Lord, Lord,\nopen to us (Matt 7:21-23; 25:1,2,10,11; Luke 13:24-28).\n\nAnd all the while they are thus pleading, and speaking for themselves:\nbehold, how earnestly they groan, how ghastly they look, and how\nnow the brinish tears flow down like rivers from their eyes, ever\nredoubling their petition, Lord, Lord, Lord, Lord: first thinking\nof this thing, and then of that, ever contending, seeking, and\nstriving to enter in at this strait gate. As Christ saith, \"When\nonce the master of the house is risen up,\" that is, when Christ\nhath laid aside his mediation for sinners, and hath taken upon\nhim only to judge and condemn; then will the wicked begin to stand\nwithout, and to knock and contend for a portion among them that\nare the blessed. Ah, how will their hearts twitter while they\nlook upon the kingdom of glory! and how will they ache and throb\nat every view of hell, their proper place! still crying, O that\nwe might inherit life, and O that we might escape eternal death!\n\nFourth, But now, to take away all cavils and objections, that of\nthis nature will arise in the hearts of these men: forthwith the\nbook of life is brought out for a conclusion, and a final end\nof eternal judgment. As John saith, \"The books were opened; and\nanother book was opened, which is the book of life: and the dead\nwere judged out of those things which were written in the books,\naccording to their works\" (Rev 20:12).\n\nBut this book of life, it is not at this time opened, because there\nare not any godly to be tried; for as I have shewed before, their\njudgment is past and over, before the wicked rise. The book of life,\nthen, is now opened for further conviction of damned reprobates,\nthat their mouths may be stopped for ever, as touching all their\ncavils, contendings, and arguments against God's proceeding in\njudgment with them. For believe it, while God is judging them,\nthey will fall to judging him again; but he will be justified in\nhis sayings, and will overcome when he is judged at this day (Rom\n3:4-6). Yet not by a hasty and angry casting them away, but by\na legal and convincing proceeding against them, and overthrowing\nall their cavils by his manifest and invincible truth. Wherefore,\nto cut off all that they can say, he will now open the book of life\nbefore them, and will shew them what is written therein, both as\nto election, conversion, and a truly gospel conversation. And will\nconvince them that they neither are of the number of his elect,\nneither were they ever regenerate, neither had they ever a truly\ngospel conversation in the world.\n\nBy these three things, then, out of this book, thou, who art not\nsaved, must at last be judged and overcome.\n\n1. Here will be tried, whether thou art within that part of this\nbook wherein all the elect are recorded; for all the elect are\nwritten here, as Christ saith, \"Rejoice, because your names are\nwritten in heaven\" (Luke 10:20); and again, \"In thy book,\" saith\nhe to his Father, \"all my members were written\" (Psa 139:16; Heb\n12:22,23). Now, then, if thy name be not found, either among the\nprophets, apostles, or the rest of saints, thou must be put by,\nas one that is cast away, as one polluted, and as an abominable\nbranch (Isa 14:19); thy name is wanting in the genealogies and\nrolls of heaven (Ezra 2:62), thou art not pricked15 for everlasting\nlife, therefore thou must not be delivered from that soul-amazing\nmisery; for there are no souls can, though they would give a\nthousand worlds, be delivered at the day of God but such that are\nfound written in this book. Every one of those that are written,\nthough never an one of those that are not written, shall in that\nday be delivered from the wrath to come (Dan 12:1).\n\nBut, O methinks, with what careful hearts will the damned now begin\nto look for their names in this book. Those that, when once the\nlong-suffering of God waited on them, made light of all admonition,\nand slighted the counsel of making their calling and election\nsure: would now give thousands of treasures, that they could but\nspy their names, though last and least among the sons of God. But,\nI say, how will they fail? how will they faint? how will they die\nand languish in their souls? when they shall still as they look,\nsee their names wanting. What a pinch will it be to Cain to see\nhis brother there recorded, and he himself left out. Absalom will\nnow swoon, and be as one that giveth up the ghost, when he shall\nsee David his father, and Solomon his brother written here, while\nhe withal is written in the earth, among the damned. Thus, I say,\nwill sadness be added to sadness, in the soul of the perishing\nworld when they fail of finding their names in this part of \"the\nbook of life of the Lamb slain from the foundation of the world\"\n(Rev 13:8).\n\n2. The second part of this book, is that in which is recorded, the\nnature of conversion, of faith, love, &c. And those that have not\nhad the effectual word of God upon them, and the true and saving\noperation of grace in their hearts, which is indeed the true life\nwhich is begun in every Christian, they will be found still not\nwritten in this book; for the living, the holy living souls, are\nthey only that are written therein; as the prophet saith, \"and\nhe that remaineth in Jerusalem, shall be called holy, even every\none that is written among the living in Jerusalem\" (Isa 4:3):\nEternal life is already in this life, begun in every soul that\nshall be saved; as Christ saith, \"He that believeth in me hath\neverlasting life.\" And again, \"Whoso eateth my flesh, and drinketh\nmy blood, hath eternal life; and I will raise him up at the last\nday\" (John 6:54). And hence they are called the living, that are\nwritten in this book. Here then, the Lord will open before thee,\nwhat conversion is, in the true and simple nature of it, which\nwhen thou beholdest, thou wilt then be convinced, that this thou\nhast missed of; for it must needs be, that when thou beholdest by\nthe records of heaven, what a change what a turn; what an alteration\nthe work of regeneration maketh on every soul, and in every heart,\nwhere the effectual call, or the call according to his purpose,\nis; that thou who hast lived a stranger to this, or that hast\ncontented thyself with the notion only, or a formal, and feigned\nprofession thereof: I say, it cannot be but that thou must forthwith\nfall down, and with grief conclude, that thou hast no share in\nthis part of the book of life neither, the living only are written\nherein. There is not one dead, carnal, wicked man recorded here.\nNo; but when the Lord shall at this day make mention of Rahab, of\nBabylon, of Philistia, and Ethiopia: that is, of all the cursed\nrabble and crew of the damned: then he will say, that this man\nwas born there--that is, amongst them, and so hath his name where\nthey have theirs; namely, under the black rod, in the king's\nblack book, where he hath recorded all his enemies and traitors.\nIt shall be said of this man, of this ungodly man, that he was born\nthere (Psa 87:4), that he lived and died in the state of nature,\nand so under the curse of God, even as others: for as he said of\nwicked Coniah, \"Write ye this man childless\" (Jer 22:30), so he\nsaith of every ungodly man that so departeth out of this world,\nWrite this man graceless.\n\nWherefore, I say, among the Babylonians and Philistines; among the\nunbelieving Moors and pagans, his name will be found in the day\nwhen it will be inquired where every man was born; for God at this\nday, will divide the whole world into these two ranks--the children\nof the world, and the children of Zion. Wherefore here is the\nhonour, the privilege, and advantage that the godly above the\nwicked will have at the day of their counting, when the Lord maketh\nmention of Zion, it shall be then acknowledged that this and that\n(good) man was born in her. \"The Lord shall count,\" saith the\nprophet, \"when he writeth up the people, that this man was born\nthere\" (Psa 87:6). This man had the work of conversion, of faith,\nand grace in his soul. This man is a child of Zion, of the heavenly\nJerusalem, which is also written in heaven (Gal 4:26; Heb 12:23).\nBlessed is the people that is in such a case (Psa 144:15).\n\nBut, poor soul, counters16 will not go for gold now; for though so\nlong as thou didst judge thyself by the crooked rule of thy own\nreason, fancy, and affection, thou wast pure in thine own eyes:\nyet now thou must be judged alone by the words and rule of the Lord\nJesus: which word shall not now, as in times past, be wrested and\nwrung, both this way and that, to smooth thee up in thy hypocrite's\nhope and carnal confidence; but be thou king or keser,17 be thou\nwho thou wilt, the word of Christ, and that with this interpretation\nonly, it shall judge thee in the last day (John 12:48).\n\nNow will sinners begin to cry with loud and bitter cries, Oh! ten\nthousand worlds for a saving work of grace. Crowns and kingdoms for\nthe least measure of saving faith, and for the love, that Christ\nwill say, is the love of his own Spirit.\n\nNow they will begin also to see the work of a broken and a contrite\nspirit, and of walking with God, as living stones, in this world. But\nalas! these things appear in their hearts to the damned too late;\nas also do all things else. This will be but like the repentance\nof the thief, about whose neck is the halter, and he turning off\nthe ladder; for the unfortunate hap of the damned will be, that\nthe glory of heavenly things will not appear to them till out of\nseason. Christ must now indeed be shewed to them, as also the true\nnature of faith and all grace; but it will be, when the door is\nshut, and mercy gone. They will pray, and repent most earnestly;\nbut it will be in the time of great waters of the floods of eternal\nwrath, when they cannot come nigh him (1 Tim 6:15; Matt 25:10,11;\nPsa 32:6).\n\nWell, then, tell me, sinner, if Christ should now come to judge the\nworld, canst thou abide the trial of the book of life? art thou\nconfident that thy profession, that thy conversion, thy faith,\nand all other graces thou thinkest thou hast, will prove gold,\nsilver, and precious stones in this day? Behold, he comes as a\nrefiner's fire, and as fuller's soap. Shalt thou indeed abide the\nmelting and washing of this day? Examine, I say, beforehand, and\ntry thyself unfeignedly; for every one \"that doth truth cometh\nto the light, that his deeds may be made manifest, that they are\nwrought in God\" (John 3:21).\n\nThou sayest thou art a Christian, that also thou hast repented,\ndost believe, and love the Lord Jesus; but the question is, whether\nthese things will be found of equal length, height, and breadth\nwith the book of life, or whether, when thou art weighed in the\nbalance, thou wilt yet be found wanting (Dan 5:27). How if, when\nthou comest to speak for thyself before God, thou shouldst say\nSibboleth instead of Shibboleth: that is, though almost, yet not\nrightly and naturally the language of the Christians (Judg 12:6).\n\nIf thou miss but one letter in thy evidence, thou art gone; for\nthough thou mayest deceive thy own heart with brass, instead of\ngold, and with tin instead of silver, yet God will not be so put\noff (Gal 6:7). You know how confident the foolish virgins were,\nand yet how they were deceived. They herded with the saints, they\nwent forth from the gross pollutions of the world, they every\none had shining lamps, and all went forth to meet the bridegroom,\nand yet they missed the kingdom; they were not written among the\nliving at Jerusalem; they had not the true, powerful, saving work\nof conversion, of faith, and grace in their souls: they that are\nfoolish take their lamps, but take no oil, no saving grace, with\nthem (Matt 25:1-4). Thus you see how sinners will be put to it\nbefore the judgment-seat from these two parts of this book of life.\nBut,\n\n3. There is yet another part of this book to be opened, and that\nis, that part of it in which are recorded those noble and Christian\nacts, that they have done since the time of their conversion and\nturning to Christ. Here, I say, are recorded the testimony of the\nsaints against sin and antichrist; their suffering for the sake\nof God, their love to the members of Christ, their patience under\nthe cross, and their faithful frequenting the assemblies of the\nsaints, and their encouraging one another to bear up in his ways\nin the worst of times; even when the proud were called happy, and\nwhen they that wrought wickedness were even set up. As he there\nsaith, \"Then they that feared the Lord spake often one to another:\nand the Lord hearkened, and heard it, and a book of remembrance\nwas written before him for them that feared the Lord, and that\nthought upon his name\" (Mal 3:16).\n\nFor indeed, as truly as any person hath his name found in the first\npart of this book of life, and his conversion in the second; so\nthere is a third part, in which there are his noble, spiritual, and\nholy actions recorded and set down. As it is said by the Spirit\nto John, concerning those that suffered martyrdom for the truth of\nJesus, \"Write, Blessed are the dead which die in the Lord:--Yea,\nsaith the Spirit, that they may rest from their labours; and their\nworks do follow them\" (Rev 14:13).\n\nAnd hence it is that the labours of the saints and the book of life,\nare mentioned together, signifying that the travels, and labours,\nand acts of the godly, are recorded therein (Phil 4:3).\n\nAnd hence it is again, that the Lord doth tell Sardis, that those\namong them that stood it out to the last gasp, in the faith and\nlove of the gospel, should not be blotted out of the book of life;\nbut they, with the work of God on their soul, and their labour\nfor God in this world; should be confessed before his Father, and\nbefore his angels (Rev 3:5).\n\nThis part of this book, is in another place called, \"The book\nof the wars of the Lord,\" (Num 21:14), because in it, I say, are\nrecorded these famous acts of the saints against the world, flesh,\nand the devil.\n\nYou find also, how exact the Holy Ghost is, in recording the travels,\npains, labour, and goodness of any of the children of Israel, in\ntheir journey from Egypt to Canaan, which was a representation of\nthe travels of the saints, from nature to grace, and from grace\nto glory. King Ahasuerus, kept in his library a book of records,\nwherein was written, the good service that his subjects did for\nhim at any time, which was a type also of the manner and order of\nheaven. And as sure as ever Mordecai, when search was made in the\nrolls, was found there to have done such and such service for the\nking and his kingdom (Esth 6:1,2): so surely will it be found, what\nevery saint hath done for God, at the day of inquiry. You find in\nthe Old Testament also, still as any of the kings of Judah died,\nthere was surely a record in the book of Chronicles, of their\nmemorable acts and doings for their God, the church, and the\ncommonwealth of Israel, which still doth further hold forth unto\nthe children of men, this very thing, that all the kings of the\nNew Testament, which are the saints of God, have all their acts,\nand what they have done for their God, &c., recorded in the book\nof Chronicles in the heavenly Jerusalem.\n\nNow, I say, when this part of the book of life shall be opened,\nwhat can be found in it, of the good deeds and heaven-born actions\nof wicked men? Just nothing; for as it is not to be expected that\nthorns should bring forth grapes, or that thistles should bear\nfigs: so it cannot be imagined, that ungodly men should have\nanything to their commendations, recorded in this part of the book\nof life. What hast thou done, man, for God in this world? Art thou\none of them that hast set thyself against those strong strugglings\nof pride, lust, covetousness, and secret wickedness, that remain\nin thy heart, like Job and Paul? (Job 1:8; 2 Cor 10:4,5). And do\nthese strugglings against these things, arise from pure love to\nthe Lord Jesus, or from some legal terrors and conviction for sin\n(Gal 5:6). Dost thou, I say, struggle against thy lusts, because\nthou dost in truth, love the sweet, holy, and blessed leadings of\nthe Spirit of the Lord Jesus; its leadings of thee, I say, into\nhis blood and death, for thy justification and deliverance from\nwrath to come (Phil 3:6-8; 2 Cor 5:14).\n\nWhat acts of self-denial, hast thou done for the name of the Lord\nJesus, among the sons of men? I say, what house, what friend, what\nwife, what children, and the like, hast thou lost, or left for the\nword of God, and the testimony of his truth in the world? (Matt\n19:27,28; Rev 12:11). Wast thou one of them, that didst sigh, and\nafflict thyself for the abominations of the times? and that Christ\nhath marked and recorded for such an one? (Eze 9:4; Zeph 3:18).\n\nIn a word, art thou one of them, that wouldst not be won, neither\nby fear, frowns, nor flatteries, to forsake the ways of God, or\nwrong thy conscience? or art thou one of them that slightest those\nopportunities that Satan and this world did often give thee to\nreturn to sin in secret (Heb 11:15). These be the men whose praise\nis in the gospel, and whose commendable and worthy acts are recorded\nbefore the Judge of all the world. Alas, alas, these things are\nstrange things to a carnal and wicked man. Nothing of this hath\nbeen done by him in this life, and therefore how can any such be\nrecorded for him in the book of life? wherefore he must needs be\nshut out of this part also. As David saith, \"Let them be blotted\nout of the book of the living, and not be written with the righteous\"\n(Psa 69:28).\n\nThus I say, the wicked will find nothing for their comfort, either\nin the first part of this book, where all the names of the elect\nare, neither will they find anything in the second part thereof,\nwhere are recorded the true nature and operation of effectual\nconversion, of faith, or love, or the like; and I say, neither\ncan anything be found in this third part, wherein are recorded the\nworthy acts, and memorable deeds of the saints of the Lord Jesus.\nThus, when Christ therefore hath opened before them this book of\nlife, and convinced the ungodly at this day out of it, he will\nthen shut it up again, saying, I find nothing herein that will do\nyou good; you are none of my elect, you are the sons of perdition.\nFor as these things will be found clear and full in the book of\nlife, so they will be found effectually wrought in the hearts\nof the elect, all whose conversion and perseverance shall now be\nopened before thine eyes, as a witness, I say, of the truth of what\nthou here seest opened before thee, and also of thy unregenerate\nestate. Now, thou wilt see what a turn, what a change, and what\na clinging to God, to Christ, and his word and ways; there was\nfound in the souls of the saved ones! Here shall be seen also how\nresolvedly, unfeignedly, and heartily the true child of God did\noppose, resist, and war against his most dear and darling lusts\nand corruptions. Now the saints are hidden ones, but then they\nshall be manifest; this is the morrow in which the Lord will shew\nwho are his, and who they are that fear the Lord, and who that\nfear him not (Psa 83:3; 1 Sam 8:19; Num 16:5; Mal 3:18). Now you\nshall see how Abraham left his country (Heb 11:8); how close good\nLot did stick to God in profane and wicked Sodom (2 Peter 2:7,8);\nhow the apostles left all to follow Jesus Christ (Matt 19:29); and\nhow patiently they took all crosses, afflictions, persecutions,\nand necessities for the kingdom of heaven's sake; how they endured\nburning, striving, stoning, hanging, and a thousand calamities; how\nthey manifested their love to their Lord, his cause, and people in\nthe worst of times, and in the days when they were most rejected,\nslighted, abused, and abased; \"then shall the King say to them on\nhis right hand, (and that when all the devils and damned sinners\nstand by,) Come, ye blessed of my Father, inherit the kingdom\nprepared for you from the foundation of the world: (you are indeed\nthe truly converted souls, as appears by the grace that was in\nyour hearts) for I was an hungered, and ye gave me meat: I was\nthirsty, and ye gave me drink: I was a stranger, and ye took me in:\nNaked, and ye clothed me: I was sick, and ye visited me: I was in\nprison, and ye came unto me\" (Matt 25:34-36). You owned me, stood\nby me, and denied yourselves to nourish me and my poor members,\nin our low, and weak, and most despised condition. This, I say,\nthe world shall see, hear, and be witnesses of, against themselves\nand their souls for ever; for how can it be, but these poor damned\nsinners should be forced to confess, that they were both Christless\nand graceless, when they shall find, both in the book of life, and\nin the hearts of the holy and beloved souls, that which themselves\nare quite barren of, and greatest strangers to. The saints, by\nthe fruits of regeneration, even in this world, do testify to the\nworld, not only the truth of conversion in themselves, but also\nthat they are yet Christless, and so heavenless, and salvationless,\nthat are not converted (1 Tim 6:12; 1 Thess 2:10; 2 Tim 2:2). But\nalas! while we are here, they will evade this testimony, both of\nour happiness, by calling our faith, phantasy; our communion with\nGod, delusion; and the sincere profession of his word before the\nworld, hypocrisy, pride, and arrogancy: yet, I say, when they see\nus on the right hand of Christ, commingled among the angels of\nlight, and themselves on his left hand, and commingled with the\nangels of darkness; and, I say, when they shall see our hearts and\nways opened before their eyes, and owned by the Judge for honest\nhearts and good ways, and yet the same ways that they hated,\nslighted, disowned and contemned, what will they, or what can they\nsay, but thus--We fools counted their lives madness, and their end\nto be without honour; but how are they numbered with the saints,\nand owned by God and Christ!\n\nAnd truly, was it not that the world might, by seeing the turn that\nis wrought on the godly at their conversion, be convinced of the\nevil of their ways, or be left without excuse the more in the day\nof God, (with some other reasons) they should not, I am persuaded,\nstay so long from heaven as they do, nor undergo so much abuse\nand hardship as frequently befalls them. God, by the lengthening\nout the life of his people that are scattered here and there\namong men in this world, is making work for the day of judgment,\nand the overthrow of the implacable, for ever and ever; and, as\nI have said, will by the conversion, life, patience, self-denial,\nand heavenly-mindedness of his dear children, give them a heavy\nand most dreadful blow. Now, when God hath thus laid open the\nwork of grace, both by the book of life and the Christian's heart:\nthen, of itself will fall to the ground, their pleading what gifts\nand abilities they had in this world; they will now see that gifts,\nand grace, are two things: and also, that whosoever is graceless,\nlet their gifts be never so excellent, they must perish and be lost\nfor ever; wherefore, for all their gifts, they shall be found the\nworkers of iniquity, and shall so be judged and condemned (Matt\n7:22,23). That is a notable place in the prophecy of Ezekiel, \"Thus\nsaith he Lord GOD,\" saith he, \"If the prince,\" the Prince of Life,\n\"give a gift to any of his sons,\"--that is, to any that are truly\ngracious--\"the inheritance,\" or the profit that he gets thereby,\n\"shall be his son's\"--that is, for the exercise of his gift he\nshall receive a reward; \"but if he give a gift of his inheritance\nto one of his servants,\" that is not a son, \"then it shall be\nhis\" but \"to the year of liberty; after, it shall return to the\nprince,\" &c. (Eze 46:16,17). This day of liberty it is now, when\nthe Judge is set upon the throne to judgment, even the glorious\nliberty of the children of God (Rom 8:21), wherefore then will\nChrist say to them that stand by, \"Take from him the pound, and\ngive it to him that hath ten pounds. This servant must not abide\nin the house for ever, though with the son it shall be so\" (John\n8:35; Luke 19:24). A man may be used as a servant in the church of\nGod, and may receive many gifts, and much knowledge of the things\nof heaven, and yet at last himself be no more than a very bubble\nand nothing (1 Cor 13:1-3).\n\nBut now, I say, at this day, they shall clearly see the difference\nbetween gifts and grace, even as clearly, as now they that have\neyes can see the difference between gifts and ignorance, and very\nfoolishness. This our day doth indeed abound with gifts; many\nsparkling wits are seen in every corner; men have the word and\ntruths of Christ at their fingers' ends; but alas, with many,\nyea, a great many, there is nought but wits and gifts; they are\nbut words, all their religion lieth in their tongues and heads,\nthe power of what they say and know, it is seen in others, not\nin themselves. These are like the lord on whom the king of Israel\nleaned, they shall see the plenty, the blessed plenty that God\ndoth provide, and will bestow upon his church, but they shall not\ntaste thereof (2 Kings 7:17-20).\n\nObs. First. Before I conclude this matter, observe, [first,] that\namong all the objections and cavils that are made, and will be\nmade, by the ungodly, in the day of the Lord Jesus, they have not\none hump18 about election and reprobation; they murmur not at all\nthat they were not predestinated to eternal life; and the reason\nis, because then they shall see, though now they are blind, that\nGod could in his prerogative royal, without prejudice to them that\nare damned, choose and refuse at pleasure; and besides, they at\nthat day shall be convinced, that there was so much reality and\ndownright willingness in God, in every tender of grace and mercy\nto the worst of men; and also so much goodness, justness, and\nreasonableness in every command of the gospel of grace, which they\nwere so often entreated and beseeched to embrace, that they will\nbe drowned in the conviction of this, that did refuse love, grace,\nreason, &c.: love, I say, for hatred, grace for sin, and things\nreasonable, for things unreasonable and vain. Now they shall see\nthey left glory for shame, God for the devil, heaven for hell, light\nfor darkness. Now they shall see that though they made themselves\nbeasts, yet God made them reasonable creatures, and that he\ndid with reason expect that they should have adhered to, and have\ndelighted in, things that are good, and according to God; yea, now\nthey shall see, that though God did not determine to bring them to\nheaven against their hearts and wills, and the love that they had\nto their sins: yet then they shall be convinced, that God was far\nfrom infusing anything into their souls, that should in the least\nhinder, weaken, obstruct, or let them in seeking the welfare of\ntheir souls. Now men will tattle and prattle at a mad rate, about\nelection and reprobation, and conclude, that because all are not\nelected, therefore God is to blame that any are damned: but then\nthey will see, that they are not damned because they were not\nelected, but because they sinned; and also that they sinned, not\nbecause God put any weakness into their souls, but because they\ngave way, and that willfully, knowingly, and desperately, to Satan\nand his suggestions; and so turned away from the holy commandment\ndelivered unto them; yea, then they will see, that though God at\nsome times did fasten his cords about their heads, and heels, and\nhands, both by godly education, and smarting convictions, yet they\nrushed away with violence from all, saying, \"Let us break their\nbands asunder, and cast away their cords from us\" (Psa 2:3). God\nwill be justified in his sayings, and clear when he judgeth (Psa\n51:4), though thy proud ignorance thinks to have, and to multiply,\ncavils against him.\n\nObs. Second. But secondly, as the whole body of the elect, by the\nnature of conversion in their hearts, shall witness a non-conversion\nin the hearts of the wicked; and as the ungodly shall fall under\nthe conviction of this cloud of witnesses: so, to increase their\nconviction, there will also be opened before them all the labours\nof the godly, both ministers and others, and the pains that they\nhave taken, to save, if it had been possible, these damned wretches;\nand now will it come burning hot upon their souls, how often they\nwere forewarned of this day; now they shall see, that there was\nnever any quarter-sessions, nor general jail-delivery more publicly\nforetold of, than this day. You know that the judges before they\nbegin their assizes, do give to the country in charge, that they\ntake heed to the laws and statutes of the king. Why rebel, thou\nshalt be at this day convicted, that every sermon thou hast heard,\nand that every serious debate thou hast been at about the things\nof God, and laws of eternity, they were to thee as the judge's\ncharge before the assizes and judgment began. Every exhortation of\nevery minister of God, it is as that which Paul gave to Timothy,\nand commanded him to give in charge to others--\"I charge thee before\nGod, and the Lord Jesus Christ, and the elect angels,\" saith he,\n\"that thou observe these things;\" and again, \"I give thee charge\nin the sight of God, who quickeneth all things, and before Jesus\nChrist, who before Pontius Pilate witnessed a good confession;\nThat thou keep this commandment without spot, unrebukeable, until\nthe appearing of our Lord Jesus Christ\" (1 Tim 5:21; 6:13,14). These\nthings give in charge, saith he, that they may be blameless. This,\nI say, hast thou heard and seen, and yet thou hast not held fast,\nbut hast cast away the things that thou hast heard, and hast been\nwarned of: alas! God will multiply his witnesses against thee.\n\n1. Thy own vows and promises shall be a witness against thee, that\nthou hast, contrary to thy light and knowledge, destroyed thy soul,\nas Joshua said to the children of Israel, when they said the Lord\nshould be their God. Well, saith he, \"Ye are witnesses against\nyourselves that ye have chosen you the Lord, to serve him.\" That\nis, if now you turn back again, even this covenant and resolution\nof yours will in the great day be a witness against you--\"And they\nsaid, We are witnesses\" (Josh 24:22).\n\n2. Every time you have with your mouth said well of godliness, and\nyet gone on in wickedness; or every time you have condemned sin\nin others, and yet have not refrained it yourselves; I say, every\nsuch word and conclusion that hath passed out of thy mouth, sinner,\nit shall be as a witness against thee in the day of God, and the\nLord Jesus Christ; as Christ saith, \"By thy words thou shalt be\njustified, and by thy words thou shalt be condemned\" (Matt 12:37).\nI observe, that talk with who you will, they will with their mouth\nsay, serving of God, and loving of Christ, and walking in ways of\nholiness, are best, and best will come of them. I observe again,\nthat men that are grossly wicked themselves, will yet, with heavy\ncensures and judgments, condemn drunkenness, lying, covetousness,\npride, and whoring, with all manner of abominations in others;\nand yet, in the meantime, continue to be neglecters of God, and\nembracers of sin and the allurements of the flesh themselves. Why,\nsuch souls, every time they speak well of godliness, and continue\nin their sins; they do pass judgment upon themselves, and provide\na witness, even their own mouth, against their own soul, at the\njudgment-seat--\"Out of thy own mouth,\" saith Christ, \"will I judge\nthee, thou wicked servant;\" thou knewest what I was, and that\nI loved to see all my servants zealous, and active for me, that\nat my coming, I might have received again what I gave thee, with\nincrease; thou oughtest therefore to have been busying thyself in\nmy work, for my glory, and thy own good; but seeing thou hast,\nagainst thy own light and mouth gone contrary: Angels, take this\nunprofitable servant, and cast ye him into utter darkness, there\nshall be weeping and gnashing of teeth; he sinned against his\nlight, he shall go to hell against his will (Matt 25:26-31).\n\nThe very same I say, will befall all those that have used their\nmouth to condemn the sins of others, while they themselves live\nin their sins. Saith God, O thou wicked wretch, thou didst know\nthat sin was bad, thou didst condemn it in others, thou dist also\ncondemn, and pass judgment upon them for their sin, \"Therefore\nthou art inexcusable, O man, whosoever thou art that judgest: for\"\nthou that judgest dost the same thing; wherefore, \"wherein thou\nhast judged another, thou condemnest thyself.\" I must therefore,\nsaith Christ, look upon thee to be no other but a sinner against\nthy own mouth, and cannot but judge thee as a despiser of my\ngoodness, and the riches of my forbearance; by which means, thou\nhast treasured up wrath against this day of wrath, and revelation\nof the righteous judgment of God (Rom 2:1-5). He that knoweth to\ndo good, and doth it not, to him it is sin. Thus will God, I say,\njudge and condemn poor sinners, even from and by themselves, to\nthe fire, that lake of brimstone and fire.\n\n3. God hath said in his word, that rather than there shall want\nwitness at the day of judgment, against the workers of iniquity:\nthe very dust of their city, that shall cleave to his messengers\nthat publish the gospel shall itself be a witness against them;\nand so Christ bid his servants say--\"Into whatsoever city ye enter,\nand they receive you not, go your ways out into the streets of the\nsame, and say, Even the very dust of your city, which cleaveth on\nus, we do wipe off against you\": &c. \"But I say unto you,\" saith\nhe to his ministers, \"it shall be more tolerable for Sodom\" at\nthe judgment \"than for that city\" (Luke 10:10-12).\n\nIt may be, that when thou hearest that the dust of the street,\n(that cleaveth to a minister of the gospel, while thou rejectest\nhis word of salvation,) shall be a witness against thee at the\nday of judgment: thou wilt be apt to laugh, and say, The dust a\nwitness! Witnesses will be scarce where dust is forced to come in\nto plead against a man. Well sinner, mock not; God doth use to\nconfound the great and mighty by things that are not, and that\nare despised. And how sayest thou? If God had said by a prophet\nto Pharaoh, but two years before the plague, that he would shortly\ncome against him with one army of lice, and a second army of\nfrogs, and with a third army of locusts, &c., and would destroy\nhis land, dost thou think it had been wisdom in Pharaoh, now to\nhave laughed such tidings to scorn? \"Is anything too hard for the\nLord? Hath he said it, and shall he not bring it to pass?\" You\nshall see in the day of judgment, of what force all these things\nwill be, as witnesses against the ungodly.\n\nMany more witnesses might I here reckon up, but these at this time\nshall suffice to be nominated; for out of the mouth of two or three\nwitnesses, every word shall be established (2 Cor 13:1). \"And at\nthe mouth of two or three witnesses, shall he that is worthy of\ndeath, be put to death\" (Deu 17:6; John 8:17).\n\n[Fourth--the sentence of the ungodly.] Thus then, the books being\nopened, the laws read, the witnesses heard, and the ungodly\nconvicted; forthwith the Lord and Judge proceeds to execution.\n\n[THE SENTENCE AND PUNISHMENT OF THE WICKED.]\n\nAnd to that end doth pass the sentence of eternal death upon them,\nsaying, \"Depart from me, ye cursed, into everlasting fire, prepared\nfor the devil and his angels\" (Matt 25:41). You are now by the\nbook of the creatures, by the book of God's remembrance, by the\nbook of the law, and by the book of life, adjudged guilty of high\ntreason against God and me; and as murderers of your own souls,\nas these faithful and true witnesses here have testified, every\none of them appearing in their most upright testimony against\nyou. Also, you never had a saving work of conversion, and faith,\npassed upon you, you died in your sins; neither can I find anything\nin the last part of this book that will serve your turn, no worthy\nact is here recorded of you--When \"I was an hungered, and ye gave\nme no meat\": when \"I was thirsty, ye game me no drink: when I was\na stranger, ye took me not in: I was naked, but ye clothed me not:\nI was sick and in prison, but ye visited me not\": I have made a\nthorough search among the records of the living, and find nothing\nof you, or of your deeds, therein--\"Depart from me, ye cursed,\"\n&c. (Matt 25:42,43).\n\nThus will these poor ungodly creatures be stripped of all hope\nand comfort, and therefore must need fall into great sadness and\nwailing, before the Judge; yea, crying out, as being loath to\nlet go all for lost; and even as the man that is fallen into the\nriver, will catch hold of anything when he is struggling for life,\nthough it tend to hold him faster under the water to drown him:\nso, I say, while these poor creatures, as they lie struggling and\ntwining under the ireful countenance of the Judge; they will bring\nout yet one more faint and weak groan, and there goes life and\nall; their last sigh is this--Lord, when saw we thee an hungered,\nand gave thee no meat: or when saw we thee thirsty, and gave thee\nno drink? when saw we thee a stranger, and took thee not in? or\nnaked, and clothed thee not? or when wast thou sick, or in prison,\nand we did not minister unto thee? (Matt 25:44).\n\nThus you see, how loath the sinner is now to take a \"nay\" of life\neverlasting. He that once would not be persuaded to close with the\nLord Jesus, though one should have persuaded him with tears of\nblood: behold how fast he now hangs about the Lord, what arguments\nhe frames with mournful groans; how with shifts and words he seeks\nto gain the time, and to defer the execution: Lord, open unto us!\nLord, Lord, open unto us! (Matt 25:11). Lord, thou hast taught in\nour streets, and we have both taught in thy name and in thy name\nhave we cast out devils (Matt 7:22). We have eaten and drank in\nthy presence (Luke 13:26). And when did we see thee an hungry, or\nthirsty, or a stranger, or naked, or sick, or in prison, and did\nnot minister to thee? (Matt 25:10,11). O poor hearts! how loath,\nhow unwillingly do they turn away from Christ! How loath are they\nto partake of the fruit of their ungodly doings! Christ must say,\nDepart once, and depart twice, before they will depart. When he\nhath shut the door upon them, yet they knock, and cry, \"Lord, open\nunto us;\" when he hath given them their answer, \"that he knows\nthem not,\" yet they plead and mourn. Wherefore he is fain to answer\nagain, \"I tell you, I know you not whence you are; depart\" (Luke\n13:25-27).\n\n\"DEPART.\" O this word, Depart! How dreadful is it! with what weight\nwill it fall on the head of every condemned sinner! For you must\nnote, that while the ungodly stand thus before the Judge; they\ncannot choose but have a most famous view both of the kingdom of\nheaven, and of the damned wights in hell. Now they see the God of\nglory, the King of glory, the saints of glory, and the angels of\nglory; and the kingdom in which they have their eternal abode. Now,\nthey also begin to see the worth of Christ, and what it is to be\nsmiled upon by him; from all which they must depart; and as I say,\nthey shall have the view of this; so they will most famously19\nbehold the pit, the bottomless pit, the fire, the brimstone, and\nthe flaming beds that justice hath prepared for them of old (Jude\n4). Their associates also, will be very conspicuous, and clear\nbefore their watery eyes. They will see now, what and which are\ndevils, and who are damned souls; now their great-grandfather\nCain, and all his brood, with Judas and his companions, must be\ntheir fellow-sighers in the flames and pangs for ever. O heavy\nday! O heavy word!\n\nThis word \"depart,\" therefore, it looketh two ways, and commands\nthe damned to do so too. Depart from heaven, depart to hell; depart\nfrom life, depart to death: \"depart from me\"--now the ladder doth\nturn from under them indeed.20\n\nThe Saviour turns them off, the Saviour throws them down. He hath\ngiven him authority to execute judgment also, because he is the\nSon of man (John 5:27). Depart from me: I would come to have done\nyou good; but then you would not. Now then, though you would have\nit never so willingly, yet you shall not.\n\n\"Depart from me, ye cursed.\" You lie open to the stroke of justice\nfor your sins; ye forsaken, and left of God, ye vessels of wrath,\nye despisers of God and goodness, you must now have vengeance feed\non you; for you did, when you were in the world, feed on sin, and\ntreasure up wrath against this day of wrath, and revelation of the\nrighteous judgment of God (Rom 2:3-6).\n\n\"Depart, ye cursed, into everlasting fire.\" Fire is that which of\nall things is the most insufferable and insupportable. Wherefore,\nby fire, is shewed the grievous state of the ungodly, after\njudgment. Who can eat fire, drink fire, and lie down in the midst\nof flames of fire? Yet this must the wicked do. Again; not only\nfire, but everlasting fire. \"Behold how great a fire a little\nmatter kindleth.\" A little sin, a little pleasure, a little unjust\ndealing and doing; what preparation is made for the punishment\nthereof. And hence it is, that the fire into which the damned fall,\nis called the lake, or sea of fire--\"And whosoever,\" saith John,\n\"was not found written in the book of life was cast into the lake\nof fire and brimstone\" (Rev 20:15). Little did the sinner seriously\nthink, that when he was sinning against God, he was making such\nprovision for his poor soul; but now 'tis too late to repent, his\nworm must never die, and his fire never shall be quenched (Mark\n9:48). Though the time in which men commit sin is short, yet the\ntime of God's punishing of them for their sin, is long.\n\n\"Depart from me, ye cursed, into everlasting fire, prepared for the\ndevil and his angels.\" In that he saith, \"prepared for the devil\nand his angels\": he insinuates a further conviction upon the\nconsciences of the damned. As if he had said, As for this fire\nand lake that you must go to, though you thought but little of\nit, because you were careless, yet I did betimes put you in mind\nof what would be the fruits of sin; even by preparing of this\njudgment for the devil and his angels. The devil in his creation\nis far more noble than you; yet when he sinned, I spared him not.\nHe sinned also before man; and I, upon his sinning, did cast him\ndown from heaven to hell, and did hang the chains of everlasting\ndarkness upon him (Jude 6), which might, yea, ought to have been\na fair item to you to take heed, but you would not (Gen 3:2-5).\nWherefore, seeing you have sinned as he hath done, and that too,\nafter he had both sinned, and was bound over to eternal punishment;\nthe same justice that layeth hold on these more noble creatures,\nmust surely seize on you (Rev 20:1). The world should be convinced of\njudgment then, \"because the prince of this world is judged\" (John\n16:8). And that before they came to this condition of hearing the\neternal sentence rattle in their ears; but seeing they did not\nregard it then, they must and shall feel the smart of it now.\n\"Depart from me, ye cursed, into everlasting fire, prepared for\nthe devil and his angels.\"\n\nGod would have men learn both what mercy and justice is to them,\nby his shewing it to others; but if they be sottish and careless\nin the day of forbearance, they must learn by smarting in the day\nof rebukes and vengeance. Thus it was with the old world; God gave\nthem one hundred and twenty years' warning, by the preparation of\nNoah, for the flood that should come; but forasmuch as they then\nwere careless, and would not consider the works of the Lord, nor\nhis threatening them by this preparation: therefore he brought in\nthe flood upon the world of the ungodly, as he doth here the last\njudgment upon the workers of iniquity, and sweeps them all away\nin their willful ignorance (Matt 24:37-39).\n\nWherefore, I say, the Lord Chief Judge by these words, \"Prepared\nfor the devil and his angels,\" doth as good as say, This fire into\nwhich now I send you, it did of itself, even in the preparation of\nit, had you considered it, forewarn you of this that now is come\nupon you. Hell-fire is no new, or unheard-of thing; you cannot now\nplead, that you heard not of it in the world, neither could you\nwith any reason judge, that seeing I prepared it for angels, for\nnoble, powerful, and mighty angels; that you, poor dust and ashes,\nshould escape the vengeance.\n\n\"Depart from me, ye cursed, into everlasting fire, prepared for the\ndevil and his angels\": The sentence being thus passed, it remains\nnow, the work being done, that every one goeth to his eternal\nstation. Wherefore, forthwith this mighty company, do now with\nheavy heart, return again from before the judgment-seat: and that\nfull hastily, God knoweth, for their proper centre, is the hell\nof hell; into which they descend like a stone into a well, or like\nPharaoh into the bottom of the Red Sea (Exo 15:10). For all hope\nbeing now taken from them, they must needs fall with violence, into\nthe jaws of eternal desperation, which will deal far worse with\nthe souls of men, and make a greater slaughter in their tortured\nconsciences, than the lions in the den with Daniel, could possibly\ndo with the men that were cast in among them (Dan 6:24).\n\nThis is that which Paul calleth eternal judgment (Heb 6:2), because\nit is that which is last and final. Many are the judgments that\nGod doth execute among the sons of men, some after this manner,\nand some after that; divers of which, continue but for awhile, and\nnone of them are eternal; no, the very devils and damned spirits\nin hell, though there, is the longest and most terrible of all\nthe judgments of God, yet on foot: yet I say, they must pass under\nanother judgment, even this last, great, and final judgment--\"The\nangels which kept not their first estate, but left their own\nhabitation, he hath reserved in everlasting chains under darkness,\nunto the judgment of the great day\" (Jude 6). And so also it is\nwith damned souls; for both Sodom and Gomorrah, with all other,\nthough already in hell in their souls; yet they must, as I have\nbefore shewed, all arise to this judgment, which will be their final\njudgment. Other of the judgments of God, as they have an end, so\nthe end of many of them prove the profit of those on whom they are\ninflicted, being I say, God's instrument of conversion to sinners;\nand so may fitly be compared to those petty judgments among men,\nas putting in the stocks, whipping, or burning in the hand: which\npunishments, and judgments, do often prove profitable to those that\nare punished with them; but eternal judgment, it is like those\nmore severe judgments among men, as beheading, shooting to death,\nhanging, drawing and quartering, which swoop21 all, even health,\ntime, and the like, and cut off all opportunity of good, leaving no\nplace for mercy or amendment--\"These shall go away into everlasting\npunishment,\" &c. (Matt 25:46). This word, \"depart,\" &c., is the\nlast word the damned for ever are like to hear--I say, it is the\nlast voice, and therefore will stick longest, and with most power,\non their slaughtered souls; there is no calling of it back again;\nit is the very wind-up of eternal judgment.\n\nThus then, the judgment being over, the kingdom ceaseth to be any\nlonger in the hand of the man Christ Jesus; for as the judges here\namong men, when they have gone their circuit, do deliver up their\ncommission to the king; so Christ the judge, doth now deliver up\nhis kingdom to his Father (Matt 21:8), and now, all is swallowed\nup of eternity. The damned are swallowed up of eternal justice and\nwrath; the saved, of eternal life and felicity; and the Son also\ndelivereth up, I say, the kingdom to the Father, and subjects\nhimself under him that did put all things under him, that God may\nbe all in all (1 Cor 15:24-28).\n\nFor now is the end come, and not before, even the end of the reign\nof death itself; for death, and hell, and sinners, and devils,\nmust now [fall] together into the lake, that burns with fire and\nbrimstone (Rev 20:14,15). And now is the end of Christ's reign, as\nthe Son of man; and the end of the reign of the saints with him,\nin this his kingdom, which he hath received of his Father for his\nwork sake, which he did for him, and for his elect. \"Then cometh\nthe end,\" saith Paul, \"when he shall have delivered up the kingdom\nto God, even the Father;\" But when shall that be? Why, he answers\nsaying, \"When he shall have put down all rule and all authority\nand power. For he must reign,\" saith he, \"till he hath put all\nenemies under his feet,\" which will not be until the final sentences\nand judgment be over; for \"the last enemy that shall be destroyed\nis death. For he (God) hath put all things under his feet. But\nwhen he saith, All things are put under him, it is manifest that\nhe is excepted which did put all things under him. And when all\nthings shall be subdued unto him, then shall the Son also himself\nbe subject unto him that put all things under him, that God may\nbe all in all\" (1 Cor 15:24-28).\n\nAll things being now at this pass--to wit, every one being in its\nproper place, God in his, Christ in his, the saint in his, and the\nsinner in his; I shall conclude with this brief touch upon both\nthe state of the good and bad after this eternal judgment--\n\nThe righteous now shall never fear death, the devil, and hell more;\nand the wicked shall never hope of life.\n\nThe just shall ever have the victory over these things: but the\nwicked shall everlastingly be swallowed up of them.\n\nThe holy shall be in everlasting light: but the sinner in everlasting\ndarkness. Without light, I say, yet in fire ever burning, yet not\nconsumed; always afraid of death and hell, vehemently desiring to be\nannihilated to nothing. Continually fearing to stay long in hell,\nand yet certainly sure they shall never come out of it. Ever\ndesiring the saints' happiness, and yet always envying their\nfelicity. They would have it, because it is easy and comfortable;\nyet cannot abide to think of it, because they have lost it for ever.\nEver laden with the delight of sin; and yet that is the greatest\ntorture; always desiring to put it out of their mind, and yet\nassuredly know they must for ever abide the guilt and torment\nthereof.\n\nThe saints are always inflamed with the consideration of the grace\nthat once they embraced; but the wicked, most flamingly tormented\nwith the thoughts of rejecting and refusing it.\n\nThe just, when they think of their sins, they are comforted with\nthe thoughts of their being delivered from them; but the ungodly,\nwhen they think of their righteousness, will gnaw themselves, to\nthink that this would not deliver them from hell.\n\nWhen the godly think of hell, it will increase their comfort; but\nwhen the wicked think of heaven, it will twinge them like a serpent.\nOh, this eternal judgment! What would a damned soul give that\nthere might be, though after thousands and hundreds of thousands\nof millions of years, an end put to this eternal judgment. But\ntheir misery is, they have sinned against a God that is eternal;\nthey have offended that justice that will never be satisfied; and\ntherefore they must abide the fire that never shall be quenched.\nHere is judgment, just and sad.\n\nAgain; as it will be thus with good and bad in general, so again,\nmore particularly, when the wicked are thus adjudged and condemned,\nand also received of the fiery gulf, then they shall find, That\nas he that busieth himself to do good, shall have more glory than\nothers; so they that have been more busy and active in sin than\nothers, they shall have more wrath and torment than others. For\nas doing good abundantly, doth enlarge the heart to receive and\nhold more glory: so doing evil abundantly, doth enlarge the heart\nand soul to receive punishment so much the more. And hence it is\nthat you have such sayings as these--It shall be more tolerable\nin the judgment for Sodom than for others (Luke 10:12)--that is,\nthan for those that had sinned against much greater light and\nmercy. \"For these,\" as he saith in another place, \"shall receive\ngreater damnation\" (Luke 20:47). Yea, it standeth to reason, that\nhe who had most light, most conviction, most means of conversion,\nand that was highest towards heaven, he must needs have the greatest\nfall, and so sink deepest into the jaws of eternal misery. As one\nstar--that is, as one saint--differeth from another in heaven; so\none damned soul shall differ from another in hell. It is so among\nthe devils themselves; they are some worse than others; Beelzebub\nis the prince, or chief of the devils (Matt 9:34; Mark 3:22).\nThat is, one that was most glorious in heaven; chief among the\nreprobate angels before his fall (Isa 14:12), and therefore sinned\nagainst the greater light, mercy, and goodness; and so became the\nchief for wickedness, and will also have as the wages thereof, the\nchief of torments. For that will be true of the damned in hell,\nwhich is prayed for against Babylon.--\"How much she hath glorified\nherself, and lived deliciously, so much torment and sorrow give\nher\" (Rev 18:7). Can it be imagined that Judas should have no more\ntorment, who betrayed the Prince of life and Saviour of the world,\nthan others who never came near his wickedness by ten thousand\ndegrees? He that knew his master's will, and prepared not himself,\nneither did according to his will, shall be beaten with many\nstripes; with many more stripes, than others that through ignorance\ndid commit sin worthy of many stripes. But what should I thus\ndiscourse of the degrees of the torments of the damned souls in\nhell? For he that suffers least, will the waters of a full cup be\nwrung out to him; the least measure of wrath, it will be the wrath\nof God, eternal and fiery wrath, insupportable wrath; it will lay\nthe soul in the gulf of that second death, which will for ever have\nthe mastery over the poor damned perishing sinner. \"And death and\nhell were cast into the lake of fire. This is the second death.\nAnd whosoever was not found written in the book of life was cast\ninto the lake of fire\" (Rev 20:14,15).\n\n\nFOOTNOTES:\n\n1 Bunyan quotes this from the Genevan or Puritan version; our\npresent translation has \"in our body.\"--Ed.\n\n2 From the verb \"to chit,\" to sprout--to shoot at the end of the\ngrain; provincial and almost obsolete.--Ed.\n\n3 These ideas are as new as they are striking and splendid. Our\nvile bodies, when raised from the dust, shall be spiritual--like\nthat of Christ--with him in glory; \"bright as the sun and stars\nand angels.\" How amazingly superior is our preaching mechanic,\nto all the fathers (so called) and dignitaries of state churches\nthat ever wrote upon this subject. Bunyan proves his apostolic\ndescent in the right line; he breathes the spirit--the holy fire\nof the inspired writers.--Ed.\n\n4 I have continued this word as Bunyan spelt it, but he probably\nmeant hog-herd, a keeper or driver of swine, one of the dirtiest\nand lowest employments.\n\n\"No boorish hog-herd fed his rooting swine\" Browne's Pastorals.--Ed.\n\n5 \"Its possessing of us,\" or to give us possession. \"This possesses\nus of the most valuable blessing of human life, friendship.\" Gov.\nof Tongue.--Ed.\n\n6 This is an awful state of delusion; to imagine that God is the\nauthor of gross things, such as worshipping a wafer, or applying\nto a priest to forgive sins; and that a holy God prompts them to\nthe doing thereof, and sanctions them by his presence!! \"Every man\nis tempted, when he is drawn away of his own lust, and enticed,\"\nJames 1:14. Christian, take care that you receive not any doctrine,\nnor conform to any practice in religion, without prayerful\ninvestigation, and a \"thus saith the Lord\" for its sanction.--Ed.\n\n7 \"Go to his grave in his banner,\" alluding to splendid funerals,\nthe hearse being ornamented with banners captured in war, or\narmorial bearings.--Ed.\n\n8 Unsanctified knowledge, accompanied by a degree of conformity in\nconduct, may be the portion of some who indulge soul-destroying\nheresies.--Ed.\n\n9 A graphic writer, addressing us at the distance of two centuries,\nfrequently makes interesting mention of manners and customs prevailing\nat the time wherein he lived. From the illustration here employed\nby Bunyan, we learn that the culprit before trial, and therefore\nbefore convicted of crime, was in a manner prejudged, and loaded\nwith fetters. These extreme judicial severities belong to the past.\n\n10 \"Abundance,\" exuberance, more than enough.--Ed.\n\n11 Bunyan's sanctified mind, well stored with the sacred scriptures,\nrichly enjoyed the contemplation of nature. No writer, however\nblessed with extensive learning, sanctified by deep and glowing\npiety, has opened the book of creation with such a master mind, as\na witness against man at the day of judgment. In this, as in many\nother things, Bunyan stands pre-eminent; a striking illustration\nof the ways of God, who poured such abundance of heavenly treasure\ninto an earthen vessel, despised and persecuted of men.--Ed.\n\n12 \"Slethy,\" now obsolete, sly, cunning, stealthy. \"Darkened with\nmen's sleightie jugling, and counterfeit crafts.\" Bishop Gardiner.--Ed.\n\n13 \"Twenty and twenty years,\" a singular mode of expression,\nprobably alluding to the forty years' trial of the Israelites in\nthe wilderness.--Ed.\n\n14 Conscience, at the day of judgment, will imperatively \"command\nguilt,\" which had been committed, to appear, and will fasten it\nupon the soul, which it accuseth. This is a most impressive and\nsolemn appeal;--there can then be no concealment, no subterfuge.--Ed.\n\n15 \"Pricked,\" nominated by a puncture or mark, as our sheriffs are\npricked.--Ed.\n\n16 \"Counters,\" false coin--\"Will you with counters sum The vast\nproportion of his infinite.\" Shakespeare.--Ed.\n\n17 \"Keser,\" Caesar or emperor.--Ed.\n\n\n18 \"Hump;\" or \"hump-back\" is a deformity in nature, so Bunyan uses\nthe word \"hump\" as a deformity in judgment.--Ed.\n\n19 \"Famously,\" plainly, openly; in this sense obsolete. Tillotson\nused the words \"famous malefactors.\" Sermon on 1 John 4:9.--Ed.\n\n20 Bunyan here alludes to men convicted of crime; but how many\ninnocent, nay, pious servants of Christ, have been compelled to go\nup the ladder to the gibbet, and when the rope has been adjusted\nand the ladder turned, have been ignominiously murdered by the\nsanction of wicked laws.--Ed.\n\n21 The physician looks with another eye on the medicinal herb than the\ngrazing ox, which swoops it in with the common grass. Glanville.--Ed.\n\n***\n\nSOME GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES; OR, THE\nDIVINE AND HUMAN NATURE OF CHRIST JESUS;\n\nHIS COMING INTO THE WORLD; HIS RIGHTEOUSNESS, DEATH, RESURRECTION,\nASCENSION, INTERCESSION, AND SECOND COMING TO JUDGMENT, PLAINLY\nDEMONSTRATED AND PROVED.\n\nAND ALSO,\n\nAnswers to several Questions, with profitable Directions to stand\nfast in the Doctrine of Jesus the Son of MARY, against those\nblustering Storms of the Devil's Temptations, which do at this\nDay, like so many Scorpions, break loose from the bottomless Pit,\nto bite and torment those that have not tasted the Vertue of Jesus,\nby the Revelation of the Spirit of God.\n\nPublished for the good of God's chosen ones, by that unworthy\nservant of CHRIST, JOHN BUNYAN, of BEDFORD, By the grace of GOD,\npreacher of the GOSPEL of his dear SON.\n\n'Jesus saith,--I am the way, and the truth and the life: no man\ncometh unto the Father but by me.'--John 14:6\n\n'Neither is there salvation in any other.'--Acts 4:12\n\n\nEDITOR'S ADVERTISEMENT.\n\nThis was the first work published by the indefatigable servant of\nChrist, John Bunyan; and he modestly sought the patronage of his\nbrethren in the ministry, and Messrs. Burton, Spencly and Child\nwrote prefatory recommendations. The latter of these, Mr. John\nChild, for some temporal advantages afterwards conformed; and\nbecame notorious for having, in a fit of despair, destroyed himself.\n\nWell might Bunyan in this treatise, call the early period of his\nministry 'distracted and dangerous times,' in which many a poor\nsincere inquirer stood 'tottering and shaking,' bewildered with the\nnew din of sectaries, each boldly declaring his divine authority.\nIn the midst of this storm of contending opinions, Bunyan stood\nforth conspicuously to declare 'Gospel Truths'; and to open and\nvindicate them these discourses were written. To enable the reader\nto understand and appreciate them, it will be needful to take a\nrapid glance at the state of society which then prevailed. The\nfrivolities of dress and laxity of morals introduced by James\nthe First, increased by the mixture of French fashions under the\npopish wife of Charles the First, had spread their debauching\ninfluence throughout the kingdom. George Fox, the founder of the\nSociety of Friends, in an address 'To such as follow the world's\nfashions,' gives an almost incredible description of the tomfooleries\nof dress which prevailed. 'How doth the devil garnish himself,\nand the people are carried away with vanity--women plaiting their\nhair--men and women powdering it, making their backs like bags\nof meal. The men having store of ribbands of divers colours about\ntheir waists, and at their knees, and in their hats. The women with\ntheir spots on their noses, cheeks, and foreheads--rings on their\nfingers--cuffs double, like a butcher in his white sleeves--ribbands\nabout their arms, hands, back, waists, knees--and hats like unto\nfidlers' bags--is not this the devil's adorning?'[1]\n\nAt this period the iron hand of tyranny and oppression over the\nworship of God had been suddenly paralyzed. The ruinous penalties,\nand even capital punishments, which had enforced attendance on a\nform of common prayer, and a pretence to believe articles, creeds,\nand catechisms, ordained by Acts of Parliament, were removed.\nMan, by nature averse to religious inquiries, was now stimulated,\nunder a threat of eternal ruin, personally and individually, to\nseek for truth and salvation. At this time a little persecuted\nband of puritans had directed every inquirer after salvation to\nthe sacred Scriptures, which alone were able to make wise unto\nsalvation, by the aid of the Holy Spirit enlightening their minds\nto understand, and subduing their wills to receive those eternal\ntruths. But a new light was now discovered--that which lighteneth\nevery man that cometh into the world; and which, it was alleged,\nwould alone, if cherished and followed, lead the honest inquirer\ninto all truth. National religion, so called, had been propagated\nat an incredible expense of treasure, and by the sacrifice of the\nbest blood in the country, to the shrine of infallibility--called\nuniformity. A hireling priesthood had limited to themselves the\nright to teach men how to be Christians. The result of all this\nwas clearly seen, when the people were driven to think and choose\nfor themselves. Their minds were in darkness and confusion,\nwhich quickly produced the most whimsical, mischievous, and even\nludicrous opinions, mixed with truth.\n\nNational establishments, whether Pagan, Mohamedan, or Christian--be\nthis latter either Greek, Roman, or Protestant--have a direct and\nnatural tendency to repress and prevent personal inquiries, lest\nthey should interfere with uniformity in faith and worship; which is\na presumed incapability of error on the part of those who impose\nthem. Systems, which IN FACT, although not in words, claim\ninfallibility, by requiring implicit and absolute submission, must\nhave had a direct tendency to hoodwink and blind the people; nor\ncan we be surprised, that when their eyes were first opened, they\nsaw indistinctly; or, to use a scripture phrase, 'men as trees\nwalking.' They utterly failed in preparing the mind to receive divine\ntruth, or in furnishing an antidote to extravagant speculations\nin religion.\n\nThe state of the millions can hardly be conceived; they had paid\na priest to think on religion for them--to read the Bible for\nthem--and to pray for them. They had paid the church to make them\nChristians--to confirm them--to forgive their sins--and to bury\ntheir bodies in sure and certain hope of heaven. From this fatal\nsleep of ignorance and error, they were aroused by itinerant\npreachers; many of whom were men of education, of irreproachable\nmorals, and most benevolent habits. They went forth upon their\nmission at a fearful sacrifice of comfort, property, health, and\neven of life; calling all to repentance, and to obey the light\nwithin--to follow on to perfection in this life--and, at the\nsame time, denouncing all hireling ministers. They were called\nin derision, Familists, Ranters, Quakers, New Lights, &c. The\nold leaven, which had led the people without inquiry to follow\nthe priests, now operated on multitudes to follow those ardent\nand self-denying leaders. The Familists, or family of love, were\nconsistent in their lives;--considered every day a sabbath, and\nbaptized none under thirty years of age. The Ranters mingled a\nlittle truth with much error--abused their Christian liberty--and\nlived licentiously, and were a scandal to religion. The Quakers--so\ncalled from their trembling agitation when under a powerful sense\nof eternal realities, and because, in preaching, they admonished\ntheir hearers to tremble and quake at the word of God--considered\nthe sacraments as mere ceremonies, inconsistent with spiritual\nworship--lived and dressed with the utmost simplicity, and took\nthe lead in attacking error at all risks.\n\nThese itinerants went through the whole length and breadth of the\nland, and in every place of public resort they made proclamation.\nIn fairs, markets, meetings, assizes, and steeple-houses, their\nvoice was heard denouncing evil and exhorting to righteousness.\nShort weights and deceit were declared an abomination to the\nLord, in fairs and markets. Every religious delusion was exposed\nin meetings and parish churches. The journals of George Fox, and\nothers, are exceedingly interesting in recounting their hazardous\nadventures, zeal, and no ordinary degree of ready wit and talent.\nSome of these itinerants came to Bedford, and in the parish church,\ncalled 'the steeple-house,' in Bedford town, on the 23d of May,\n1656, they met John Bunyan, probably after he had been ministering\nthere. With him they held a public disputation or controversy, to\nwhich allusions are made by both parties,[2] and in Bunyan they\nmet a master spirit who confounded them. The subjects in dispute\nwere of the deepest importance--the work of the Holy Spirit in\nconversion--the authority of the Bible--the perfection of holiness\nin this life--and whether it was lawful to perform the work of\nthe ministry for hire.\n\nAfter a very careful perusal of E. Burrough's answers to Bunyan,\nit is gratifying to find that the whole truth is set forth in\nthe following pages;--some of the facts are worthy of a careful\nnotice. The Baptists and Independents had long existed in this\ncountry, and had published confessions of faith. The Ranters and\nFamilists existed not as sects but in name, and soon disappeared.\nThe Quakers, who were confounded with the Ranters and Familists,\nwere not at this time formed into a society; nor had they published\nany book of discipline. The Society of Friends were some years\nafter united, and have been one of the most useful as well as\nthe brightest ornaments to this kingdom. The works of Fox, Penn,\nBarclay, and others, with their books of discipline, and yearly\nepistles, shew that they, to a very great extent, agree with Bunyan\nin his sentiments; and it is well worthy of notice that, in the\nlatter part of his life, when he wrote his admirable treatise\non the resurrection of the dead, he does not accuse the Society\nof Friends with holding any false opinions. Bunyan is clear and\nscriptural upon the 'Light within,' or that conscience of right\nand wrong which all possess to their condemnation--as distinguished\nfrom the indwelling of the Holy Spirit, the gift of God to his\npeople, revealing in them the pardon of sin and hope of glory, by\nopening their understandings to receive the truths of the Bible.\nWhen Ann Blakeley bid Bunyan 'throw away the Scriptures,' he\nreplied, 'No, for then the devil would be too hard for me.'[3] And\nwhen accused of being a hireling priest, how triumphant was the\nreply--it ought to be printed in letters of gold. He was charged\nwith making merchandize of souls, and he answered--'Friend, dost\nthou speak this from thy own knowledge, or did any other tell thee\nso? However, that spirit that led thee out this way is a lying\nspirit. For though I be poor, and of no repute in the world, as\nto outward things; yet through grace I have learned by the example\nof the apostle, to preach the truth; and also to work with my\nhands, both for my own living, and for those that are with me,\nwhen I have opportunity. And I trust that the Lord Jesus, who hath\nhelped me to reject the wages of unrighteousness hitherto, will\nalso help me still, so that I shall distribute that which God hath\ngiven me FREELY, and not for filthy lucre's sake.'[4] How does\nthis contrast with the description of the state clergy, before\nthe triers were appointed.[5]\n\nFavoured by the kind assistance of Charles Bowden, the secretary\nto the Society of Friends, access was afforded me to the extensive\nlibrary in Devonshire House, and upon collation of Bunyan's\nquotations with the original editions of Burrough's exceedingly\nrare tracts, my gratification was great to find that every extract\nmade by John Bunyan was perfectly faithful.\n\nEdward Burrough, called a son of thunder and of consolation,\nanswered both these treatises of Bunyan's,--denying, on the part\nof the Quakers, many of the charges made against them, as connected\nwith the Ranters. He was a man of great talent--fearless, devoted,\nand pious. He became extensively useful; and like thousands of\nmost excellent men, was sacrificed at the shrine of that fanatical\nchurch over which the profligate and debauched Charles the Second\nwas the supreme head. He died in the prime of life, receiving the\ncrown of martyrdom, when his happy spirit ascended from Newgate\nin 1662: aged 28 years.\n\nNo sect was so severely tormented as the Quakers. A fanatical\nclergyman, Edward Lane, in a book called 'Look unto Jesus,' 1663,\nthus pours forth his soul, breathing out cruelty--'I hope and pray\nthe Lord to incline the heart of his majesty our religious King,\nto suppress the Quakers, that none of them may be suffered to abide\nin the land.' A prayer as full of cruelty against a most peaceful\nand valuable part of the community, as it was hypocritical in\ncalling a debauched and profligate man [Charles the Second] 'our\nreligious king.'\n\nControversy was carried on in those days with extreme virulence;\nlearned and unlettered men alike used violent language, which, in\nthis enlightened and comparatively happy age, is read with wonder.\nBurrough called his answer 'The Gospel of Peace contended for in\nthe spirit of meekness and of love.' He meekly commences with--'How\nlong, ye crafty fowlers, will ye prey upon the innocent; how long\nshall the righteous be a prey to your teeth, ye subtle foxes; your\ndens are in darkness, and your mischief is hatched upon your beds\nof secret whoredoms.' He says, 'I own the words but I deny thy\nvoice.' Such was the unhallowed spirit of controversy in that\nage. A harsh epithet was called faithful dealing: thus, a learned\nclergyman, writing upon Baptism, entitled his work--'The Anabaptists\nducked and plunged over head and ears--washed and shrunk in the\nwashing'; to which an equally learned Baptist replied, in his\n'Baby Baptism mere Babyism.' All this unseemly violence has passed\naway, and with it much of the virulence of persecution; soon may\nit pass away altogether, only to be pointed at as the evidence\nof a barbarous age. We now look back to cruelties perpetrated in\nthe times of Bunyan by the national religion, as a stigma upon\nhuman nature. 'What a church is this of yours, to be defended by\ngaols, and prisons, and whips, and stocks, and violent dealing.'\n'Let us fairly try our spiritual weapons, and not carnal cruel\ntortures.' 'Let us not hurt or imprison each other, nor put in\nthe stocks, nor cruelly whip and lacerate each others' bodies; but\nlet us thrash deceit, whip and beat that and all false doctrines':\nthese were the breathings of our pilgrim forefathers,--it is the\nlanguage of common sense and of real religion. May such sentiments\nspread, and soon cover the earth!--GEO. OFFOR.\n\nFOOTNOTES:\n\n1. George Fox's Journal, folio, p. 144.\n\n2. See Burrough's Works, p. 304.\n\n3. Page 201.\n\n4. Page 201.\n\n5. Page 178.\n\n\n\nTHE AUTHOR TO THE READER.\n\nSeeing the Lord hath been pleased to put it into my heart, to\nwrite a few things to thee (Reader) touching those things which\nare most surely believed by all those that are, or shall be saved\n(Luke 1:1; Acts 13:38). I think it meet also, to stir up thy\nheart by way of remembrance, touching those things that are the\nhindrances of thy believing the things that are necessary to the\nwelfare of thine immortal soul. And indeed, this is the only thing\nnecessary; it is better to lose all that ever thou hast, than to\nhave thy soul and body for ever cast into hell; And therefore,\nI beseech thee to consider with me a few things touching the\nstratagems, or subtle temptations of the devil, whereby he lieth\nin wait, if by any means he may, to make thee fall short of eternal\nlife (1 Peter 5:8).\n\nAnd first of all, he doth endeavour by all means to keep thee in\nlove with thy sins and pleasures, knowing that he is sure of thee,\nif he can but bewitch thee to live and die in them (1 Cor 6:9,10;\n2 Thess 2:12). Yea, he knows that he is as sure of thee, as if he\nhad thee in hell already (John 3:19). And that he might accomplish\nhis design on thee in this particular, he laboureth by all means\npossible to keep thy conscience asleep in security and self-conceitedness,\nkeeping thee from all things that might be a means to awaken and\nrouse up thine heart. As first, he will endeavour to keep thee\nfrom hearing of the word, by suggesting unto [thee] this and the\nother worldly business which must be performed; so that thou wilt\nnot want excuse to keep thee from the ordinances of Christ, in\nhearing, reading, meditation, &c., or else, he seeks to disturb,\nand distract thy mind when thou art conversant in these things,\nthat thou canst not attend to them diligently, and so they become\nunprofitable; or else if thou art a little more stirred, he labours\nto rock thee asleep again, by casting thee upon, and keeping thee\nin evil company, as among rioters, drunkards, jesters, and other\nof his instruments, which he employeth on purpose to keep thee\nsecure, and so ruin thy soul and body for ever and ever.\n\nIf not thus, then peradventure he will seek to persuade thee it\nis but a melancholy fit, and will put thee upon the works of thy\ncalling, or thy pleasures, or phys; or some other trick he will\ninvent, such as best agreeth with thy nature. And thus thy heart\nis again deaded, and thou art kept in carnal security, that thou\nmightest perish for ever. But if notwithstanding these, and many\ncunning slights more which might be named, he cannot so blind, and\nbenumb thy conscience, but that it doth see and feel sin to be a\nburden, intolerable and exceeding sinful; Then in the second place,\nhis design is to drive thee to despair, by persuading thee that\nthy sins are too big to be pardoned; he will seek by all means\npossible to aggravate them by all the circumstances of time,\nplace, person, manner, nature, and continuance of thy sins, he\nwill object in thy soul, thou hast out-sinned grace, by rejecting\nso many exhortations, and admonitions, so many reproofs, so many\ntenders of grace; hadst thou closed in with them it had been well\nwith thee, but now thou hast stood it out so long, that there is\nno hope for thee: thou mightest have come sooner, if thou didst\nlook to be saved, but now it is too late. And withal, that he\nmight carry on his design upon thee to purpose, he will be sure to\npresent to thy conscience, the most sad sentences of the scripture;\nyea, and set them home with such cunning arguments, that, if it\nbe possible, he will make thee despair, and make away thyself, as\ndid Judas.\n\nBut if he be prevented in this his intended purpose; the next\nthing he doth beset thee with, is to make thee rest upon thine own\nrighteousness, telling thee, that if thou wilt needs be saved,\nthou must earn heaven with thy fingers' ends; and it may be,\nhe represents to thy soul such a scripture; 'If thou doest well,\nshalt thou not be accepted?' And thou having (but in the strength\nof nature) kept thyself from thy former grosser pollutions, and\nit may be from some more secret sins, are ready to conclude, now\nthou dost well; now God accepts thee; now he will pardon, yea,\nhath pardoned thee; now thy condition is good, and so goest on\ntill thou meetest with a searching word, and ministry, which tells\nthee, and discovers plainly unto thee, that thou doest all this\nwhile deceive thyself, by a vain hope and confidence; for tho' thou\nseek after the law of righteousness, thou hast not yet attained\nto the law of righteousness, nor yet canst, because thou seekest\nit 'not by faith, but as it were, by the works of the law' (Rom\n9:31,32). Here again, thou art left in the mire, and now peradventure\nthou seest, that thou art not profited by the works of the law,\nnor thy own righteousness: And this makes thee stir a little, but\nin process of time, (through the subtle sleights of the devil, and\nthe wickedness of thine own heart;) thou forgettest thy trouble\nof conscience, and slippest into a notion of the gospel, and the\ngrace thereof, and now thou thinkest thyself cock-sure: Now thou\nart able to say, 'He that lives and dies in his sins, shall be\ndamned for them: He that trusts in his own righteousness, shall\nnot be saved': Now thou canst cry, 'grace, grace, it's freely by\ngrace, it's through the death of the man Christ Jesus, that sinners\ndo attain unto eternal life' (Heb 9:14). This, I say, thou hast\nin the notion, and hast not the power of the same in thine heart,\nand so it may be thine head is full of the knowledge of the\nscriptures, though thine heart be empty of sanctifying grace. And\nthus thou dost rejoice for a time. Yet because thou hast not the\nroot of the matter within thee, in time of temptation thou fallest\naway (Luke 8:13).\n\nNow being in this condition, and thinking thyself to be wondrous\nwell, because of that notion of the truth, and that notion thou\nhast in the things of God: I say, being in this state, thou art\nliable to these dangers.\n\nFirst, Thou art like to perish if thou die with this notion in\nthine head, except God out of his rich grace do work a saving work\nof grace and knowledge in thy heart; for know this, thou mayest\nunderstand glorious mysteries, and yet be a cast-away (1 Cor\n13:1-3). Or else,\n\nSecondly, Thou art liable to the next damnable heresy that the\ndevil sendeth into the world. See and consider Luke 8:13; 2 Timothy\n2:18. I say, thou dost lie liable to be carried away with it, and\nto be captivated by it; so that at last, through the delusions of\nthe devil, thou mayest have thy conscience seared as with an hot\niron, so hard, that neither law, nor gospel, can make any entrance\nthereinto, to the doing of thee the least good. And indeed, who\nare the men that at this day are so deluded by the quakers, and\nother pernicious doctrines; but those who thought it enough to\nbe talkers of the gospel, and grace of God, without seeking and\ngiving all diligence to make it sure unto themselves? 'And for\nthis cause God' [shall send] hath sent 'them strong delusion,\nthat they should believe a lie: That they all might be damned, who\nbelieved not the truth, but had pleasure in unrighteousness,' as\nit is written (2 Thess 2:11,12). And indeed if you mark it, you\nshall see, that they be such kind of people, who at this day are\nso carried away with the quakers' delusions; namely, a company\nof loose ranters, and light notionists, with here and there\na legalist, which were shaking in their principles from time to\ntime, sometimes on this religion, sometimes on that.[1] And thus\nthese unstable souls are deluded and beguiled at last (2 Peter\n2:14). So that these who before (as one would have thought)\nhad something of God in them, are now turned such enemies to the\nglorious truths of the gospel, that there are none so obstinately\nerroneous as they. And indeed it is just with God, to give them\nover to 'believe a lie' (2 Thess 2:11), who before were so idle\nthat they would not receive the truth of God into their hearts,\nin the love of it. And to be bewitched by the devil to obey his\ntemptations, and be damned, who would not obey the truth, that\nthey might be saved (Gal 3:1).\n\nBut you will say, what lies are those, that the devil beguileth\npoor souls withal? I shall briefly tell you some of them, but\nhaving before said, that they especially are liable to the danger\nof them, who slip into high notions, and rest there; taking that\nfor true faith which is not. I shall desire thee seriously to\nconsider this one character of a NOTIONIST. Such an one, whether\nhe perceives it or not, is puffed up in his fleshly mind, and\nadvanceth himself above others, thinking but few may compare with\nhim for religion and knowledge in the scriptures, but are ignorant\nand foolish in comparison of him: (Thus knowledge puffeth up, (1\nCor 8:1)) whereas when men receive truth in the love of the truth,\nthe more the head and heart is filled with the knowledge of the\nmystery of godliness, the more it is emptied of its own things,\nand is more sensible of its own vileness, and so truly humbled in\nits own eyes.\n\nAnd further, a notionist, though he fall from his former strictness\nand seeming holiness, and appear more loose, and vain in his\npractices, yet speaks as confidently of himself, as to assurance\nof salvation, the love of God, and union with God, as ever. But\nnow to return, and declare some of those lies which the devil\npersuades some of these men to believe.\n\nI. That salvation was not fully, and completely wrought out for\npoor sinners by the man Christ Jesus, though he did it gloriously\n(Acts 13:38,39), by his death upon the cross, without the gates\nof Jerusalem (Heb 13:12 compared with John 19:19,20).\n\nII. This is another of his lies wherewith he doth deceive poor\nsinners, bidding them follow the light that they brought into the\nworld with them, telling them, that light will lead them to the\nkingdom; for (say they) it will convince of sin, as swearing,\nlying, stealing, covetousness, and the rest of the sins against\nthe law (Rom 3:20). But 'the law is not of faith' (Gal 3:13). And\nthen I am sure, that it, with all its motions and convictions, is\nnever able to justify the soul of any poor sinner. 'For as many\nas are of the works of the law are under the curse: for it is\nwritten, Cursed is every one that continueth not in all things\nwhich are written in the book of the law to do them' (Gal 3:10),\nbut that no man is justified by the law is evident, 'for, The\njust shall live by faith' (v 11). Now because I am not altogether\nignorant of the delusion of the devil touching this grace of faith\nalso, I shall therefore in short give thee (reader) a brief, yet\ntrue description from the scripture. 1. What true justifying faith\nis, and what it lays hold upon. 2. I shall shew who it doth come\nfrom. 3. That every one hath it not. 4. What are the fruits of\nit.\n\n1. First therefore, true faith is a fruit, work, or gift of the\nSpirit of God (Gal 5:22; 2 Thess 1:11; 1 Cor 12:9) whereby a poor\nsoul is enabled through the mighty operation of God (Col 2:12)\nin a sense of its sins and wretched estate to lay hold on the\nrighteousness, blood, death, resurrection, ascension, intercession,\nand coming again of the Son of God which was crucified without the\ngates of Jerusalem, for eternal life (John 3:16-18 compared with\nMatt 3:17; Gal 2:20; Rom 5:8-10; Rom 3:25; Acts 16:31; Heb 13:12)\naccording to that saying in Hebrews 11:1 'Now faith is the substance\nof things hoped for,' and 'the evidence of things not seen,' that\nis, the things that are hoped for faith sees, lays hold upon, and\nembraces them (Heb 11:13) as if they were present; yea, it seals\nup the certainty of them to the soul. Therefore saith the Apostle,\nit is the evidence, or testimony, or witness, of those things\nthat are not seen as yet with a bodily eye; which are obtained\nby the blood of the man Christ Jesus (Heb 9:14 compared with Heb\n10:12,19,20) by which the soul sees as in a glass the things that\nGod hath laid up for them that fear him (1 Cor 13:12; 2 Cor 3:18).\n\n2. If you would know who this faith comes from, read Ephesians 2:8\n'For by grace ye are saved [saith the scripture] through faith;\nand that not of yourselves: it is the gift of God.' Again,\nin Philippians 1:29 it is thus written: 'For unto you [that are\nbelievers] it is given in the behalf of Christ, not only to believe\non him, but also to suffer for his sake'; And thus much do the\nApostles hold forth to us in their prayer, or request to the Lord\nJesus, when they say, 'Lord increase our faith' (Luke 17:5), and\nhe is therefore called 'the author and finisher of our faith'\n(Heb 12:2). Also we find in James 1:17 that 'Every good gift and\nevery perfect gift is from above, and cometh down from the Father\nof lights,' &c., and therefore faith comes from God, for true\njustifying faith is a good gift, and perfect in respect of the\nauthor God, in respect of its object, Christ; and in respect of\nthe nature, though not in respect of the degree, and measure of\nit in us: even as a grain of gold, is as perfect gold, as a pound\nof gold, though not so much.\n\n3. All men have not faith, this the Apostle witnesseth in so many\nwords as we find (2 Thess 3:2; Deut 32:20). Also in Timothy 1:15\n'Unto them that are defiled and unbelieving is nothing pure,'\n&c. It appeareth also in this, that all do not attain salvation,\nwhich they must needs do if they had true justifying faith (compare\nLuke 13:24 and 1 John 5:19 with Mark 16:16. And Heb 4:3 with vv\n6 and 11 'they that believe shall be saved').\n\n4. The fruits of it are, (1.) to purify the heart (Acts 15:9;\n1 John 3:3), and that, as I said before, by laying hold on what\nJesus Christ had done and suffered for sinners (Acts 13:38,39).\n(2.) It fills the soul with peace and joy, in that it lays hold\non the things that are obtained for it (Rom 5:1; 2 Tim 1:9,10;\n1 Peter 1:8). (3.) It makes the soul to wait patiently, for the\nglory that is to be revealed at the second appearing of the man\nChrist Jesus, whom God hath raised from the dead, which hath also\ndelivered it from the wrath to come, as in Timothy 2:13, 14; 1\nPeter 4:13 and 5:1, 4; 1 Thessalonians 1:10.\n\nQuest.--But how (may some say) doth the devil make his delusions\ntake place in the hearts of poor creatures?\n\nAns. 1.--Why, first, He labours to render the doctrine of the\nLord Jesus, and salvation by him alone, very odious and low: and\nalso his ordinances, as hearing, reading, meditation, use of the\nscriptures, &c. telling poor sinners that these things are but\npoor, low, carnal, beggarly, empty notions; preached up by the\nclergymen, who are the scribes and pharisees of this generation;\nwho have the letter, but not the Spirit of God in them; which lead\nmen into the form, but not into the power of the Lord Jesus: And\nwith this persuasion, he also represents the ungodly and base\ncarriage, or behaviour, of some, who have taken in hand to preach\nthe doctrine of the Lord Jesus Christ, and thereby he doth render\nthe gospel of our Lord Jesus the more contemptible and base. But\nwoe, woe, woe, be to them by whom such offences come (Matt 18:7;\nLuke 17:1,2).\n\nAns. 2. He pretends to lead them up into some higher light,\nmysteries, and revelations of the Spirit, into which a very few\nhave attained or can attain, also bewitching their affections,\nand taking them with an earnest pursuit after these his pretended\ntruths; persuading them, that they shall be as God himself, able\nto discern between good and evil (Gen 3:5). And in this he is\nexceeding subtle and expert, as having practised it ever since\nthe days of Adam. These things being thus considered, and in some\nmeasure hungered after, and the rather because they are good (as\nthey think) to make one wise (Gen 3:6). The poor soul is all on\nthe sudden possessed with a desperate spirit of delusion, which\ncarries it away headlong with some high, light, frothy notions, and\nspiritual wickedness (which drown it in perdition and destruction)\nthat doth feed and tickle the heart a while, to the end it may\nmake way for a farther manifestation of itself in the poor deluded\nsoul; which when it hath attained to, it doth then begin to bring\nthe soul into a clearer sight of those things, which it was loth\nit should know at the first; but having fitted the soul by degrees\nfor a further possession of itself, at last it begins to hold forth\nits new gospel; shewing the soul a new Christ, and new scriptures.\nThe new and false Christ, is a Christ crucified within, dead\nwithin, risen again within, and ascended within, in opposition to\nthe Son of Mary, who was crucified without, dead without, risen\nagain without, and ascended in a cloud away from his disciples\ninto heaven without them (Acts 1:9-11).\n\nNow this new and false Christ, hath a new and false faith belonging\nto his gospel, which faith is this, to apprehend this Christ\ncrucified within, dead within, risen again within, and ascended\nwithin: But ask them for a scripture that doth positively prove\ntheir doctrine, they also have a scripture, but it is within, it\ndoth bear witness within, and if they had not that, (though that\nbe of the devil's making) I am sure they would have none out of\nGod's holy scriptures, for they will allow of no crucified Christ,\nbut he that was crucified without the gates of Jerusalem (Heb\n13:12; John 19:17,18). Dead and buried in the sepulchre of Joseph\nof Arimathea (John 19:38-41). Was raised again out of that sepulchre\ninto which Joseph had laid him (John 20:1-12). Who went before his\ndisciples into Galilee (Mark 16:7). And to Emmaus (Luke 24:15).\nShewed them his hands and his feet, where the nails had gone through\n(Luke 24:39,40). Did eat and drink with them after his resurrection:\nWas seen of them on earth forty days after his resurrection (Acts\n1:3). And after that ascended away in a cloud, out of the sight of\nhis disciples into heaven (Acts 1:9-11). Which Christ ever lives\nto make intercession for us (Heb 7:25). Who will come again also\nat the end of the world to judgment (Acts 10:42, 17:31; 2 Peter\n3:10,11). Who also is the same that hath obtained eternal redemption\nfor us (Acts 13:37-39; Rom 3:25; Eph 1:7; Rev 1:5; Heb 1:2, 9:14).\nThis I say, or rather the scriptures say, is God's Christ (Matt\n16:16). In whom he is well pleased (Matt 3:17). Neither doth God\nown any other, or allow of any other: For there is none other name\nunder heaven given among men, whereby we must be saved, than the\nname of Jesus of Nazareth (Acts 4:10 compared with vv 11,12). But\nas I told you before, the way to be thus deluded, is first to\nrender God's Christ odious and low, with a pretence of some further\nlight and revelations; and thus professing themselves to be wise,\nthey became fools (Rom 1:22).\n\nQuest.--But you will say, doth not the scripture make mention of\na Christ within? (Col 1:27; 2 Cor 13:5; Rom 8:10).\n\nAns.--I answer, God's Christ was, and is, true God and true man;\nhe was born of the Virgin Mary, true God, and true man (Matt 1:23).\n'And they shall call his name Emmanuel, which being interpreted\nis, God with us,' or God in our nature, according to 1 Timothy\n3:16 'God was manifested in the flesh': And John 1:14 'the word\nwas made flesh, and dwelt among us, and we beheld his glory, the\nglory as of the only begotten of the Father, full of grace and\ntruth.' And in Hebrews 2:14 'Forasmuch then as the children are\npartakers of flesh and blood, he,' that is, God (Heb 1:8), 'also\nhimself likewise took part of the same, that through death he might\ndestroy him that had the power of death, that is, the devil.' Now\nas he was thus true God, and true man, so he became our redeemer\nand Saviour. Compare the first and second chapters to the Hebrews\ntogether, and you may clearly see that this is a glorious truth,\nthat he who is the first and the last (Rev 1:17,18, 2:8) humbled\nhimself, and made himself of no reputation, and took upon him the\nform of a servant, and was made in the likeness of men: And was\nthis all? No. He humbled himself unto death, even the death of\nthe cross (Phil 2:7,8 compared with Rev 1:17,18 and Rev 2:8 with\nGal 1:4). Now after this Christ of God, true God and true man,\nhad wrought out eternal redemption for us poor miserable sinners\n(Heb 9:14 compared with 1 Tim 1:15). I say, after he had done\nthis, he ascended up into heaven, and there ever lives to make\nintercession for us. Now this Christ, having thus completely wrought\nout our salvation, sends his disciples abroad to preach the same\nto poor sinners (Acts 2; 2 Cor 5:19,20) and so many as were ordained\nto eternal life, when they heard the word, or the gospel preached\nby the Apostles, which gospel was this Christ (1 Cor 1:17 compared\nwith v 23). I say, so many as were ordained to eternal life, when\nthey heard the word, the Holy Ghost or Spirit of Christ, fell upon\nthem (Acts 10:44 compared with Acts 13:48) which did lead them\ninto the redemption and glorious things that the Lord Jesus had\nlaid up and prepared for them (John 16:13-15; 1 Cor 2:9). Which\nSpirit was the earnest of their inheritance, until the redemption\nof the purchased possession, to the praise of his glory (Eph 1:13,14).\nThe earnest of their inheritance was a glorious encouragement to\nthem that had it, to hope for the glory that was to be revealed\nat the appearing of Jesus Christ, which is the meaning of that\nplace in Colossians 1:27. And that will be seen clearly, if we\ncompare it with Ephesians 1:13,14 before recited. Now this Spirit,\nwhich sometimes is called the Spirit of Christ (2 Cor 13:5). This\nSpirit, I say, being given to all those that were ordained to\neternal life, it must needs follow, that those that had not this\nSpirit, but did live and die without it, were not ordained to\neternal life, and so were none of Christ's; but were reprobates\n(Rom 8:9) for the Spirit of Christ is the distinguishing character\nbetwixt a believer and an unbeliever, he that hath it, and is led\nby it, is a child of God (Rom 7:4), but he that hath it not is\nnone of Christ's.\n\nSo then, the answer that I give to the question, is this. The\nSpirit of Christ that is given to believers, is the earnest or\nhope of that inheritance that Christ hath already purchased, and\nis now preparing for so many as he hath given, or shall give this\nholy spirit unto. And for the proof hereof, read Ephesians 1:13,\n14. In whom (saith the scripture) ye also trusted, after that ye\nheard the word of truth, the gospel of your salvation. In whom\nalso, after that ye believed, ye were sealed with the holy Spirit\nof promise, which is the earnest of our inheritance; (which\ninheritance is the eternal redemption that was purchased by Christ\nfor poor sinners (Heb 9:15)) until the redemption of the purchased\npossession, unto the praise of his glory. Again (Gal 5:5), 'For ye\nthrough the Spirit, wait for the hope of righteousness by faith.'\nAnd (Col 1:27) the Apostle speaking of this great mystery, saith,\n'To whom God would make know what is the riches of the glory of\nthis mystery among the Gentiles; which is Christ in you the hope of\nglory'; which glory was then revealed to the saints no otherwise\nthan by faith, as the Apostle saith, 'We rejoice in hope of the\nglory of God' (Rom 5:2). Which hope is begotten by the Spirit's\nshedding abroad the love of God in our hearts (v 5), which hope\nis not yet seen, that is, not yet actually enjoyed; 'For we are\nsaved by hope: But hope that is seen is not hope: for what a man\nseeth, why doth he yet hope for? But if we hope for that we see\nnot, then do we with patience wait for it' (Rom 8:24,25). And as\nI say, the cause of believers' hope is this, Christ, or the Spirit\nof Christ, in them, the hope of glory. And indeed he may well hope\nfor glory to come, who hath already an earnest thereof given him\nof God, and that earnest no less than the Spirit of the Lord Jesus\n(Rom 8:16,17).\n\nBut now, this Spirit, which is the cause of a believer's hope,\nall men have not (Jude 19; Eph 2:12; Rom 8:9; John 14:16,17).\nTherefore what a sad doctrine is that which saith, follow the light\nthat Christ hath enlightened every man withal, which cometh into\nthe world; which light is the conscience, that convinceth of sins\nagainst the law; and that you may see clearly if you mind that\nscripture (John 8:9) which saith, That the Pharisees, [which\nhad neither the love of God, nor his word, abiding in them (John\n5:38,43)] when they had heard Christ speaking thus to them, He\nthat is without sin among you, &c. being convicted by their own\nconsciences, went out one by one, beginning at the eldest, even\nto the least. But the devil, that he might be sure not to miss of\nhis design, labours by all means to render the scriptures also\nodious and low, telling them of the scriptures within; which\nChrist never taught, nor yet his disciples: But they being given\nup of God to a reprobate mind, have given themselves over, rather\nto follow the suggestions of the devil, than the holy scriptures\nwhich God hath commanded us to betake ourselves to (Isa 8:20\ncompared with John 5:39) which scripture is called the sword of\nthe Spirit (Eph 6:17), which weapon our Lord Jesus himself held\nup, to overcome the devil withal (Matt 4:4,7,10; Luke 4:4,8,12).\nBut this design (as I told you) the devil carries on, by pretending\nto shew them a more excellent way which they may attain to, if\nthey be but wise, and follow what is made known unto them from\nthe light within them.\n\nBut, reader, that thou mayest be able to escape the snare of this\ncunning hunter, I shall lay thee down some few directions, which\nif the Lord give thee grace to follow, thou shalt escape these\nWICKED DELUSIONS.\n\nDirect. 1. And first of all, I do admonish thee to be very serious\ntouching thine estate and condition; and examine thine own heart\nby the rule of the word of God, whether or no, thou hast as yet\nany beginnings of desiring after religion: and if thou findest that\nthou hast lived until now in ignorance, and hast not set thyself\nto remember thy Creator as thou art commanded (Eccl 12:1), then\nI beseech thee consider that thou art under the wrath of Almighty\nGod, and hast been so ever since thou camest into the world (Eph\n2:1,2), being then in thy first parents, those didst transgress\nagainst thy maker (Rom 5:18), 'Therefore as by the offence\nof one,' that is, of Adam (v 14), 'judgment came upon all men\nto condemnation.' Besides the many SINS thou hast committed ever\nsince thou wast born: sins against the law of God, and sins against\nthe gospel of the grace of God; sins against the long-suffering\nand forbearance of God, and sins against his judgments; sins of\nomission, and sins of commission, in thoughts, words, and actions:\nconsider, I say, thy condition; yea, get a very great sense of thy\nsins that thou hast committed; and that thou mayest so do, beg of\nGod to convince thee by his Holy Spirit, not only of sins against\nlaw, but also of that damning sin, the sin of unbelief.\n\nDirect. 2. If thou by grace, art but brought into such an estate\nas to see thyself in a lost condition because of sin, without the\nLord Jesus; then in the next place, have a care of resting on any\nDUTY done, though it be never so specious; I say, have a care of\nmaking any stay anywhere on this side the Lord Jesus Christ: but\nabove all strive to believe, that that very Man that was born of\nthe Virgin Mary, did come into the world on purpose to save thee,\nas well as other poor sinners: I say, thou must not be content\ntill thou art enabled to say, 'He loved me, and gave himself for\nme' (Gal 2:20). And that thou mayest be sure to attain to this\nmost precious faith, (for so it is) be much in applying the freest\npromises to thy own soul; yea, those that have no conditions annexed\nto them, as these, or other like (Rev 22:17; Jer 31:3, John 6:37\nalso 14:19; Hosea 14:3). I say, labour to apply to thy own soul\nin particular, the most glorious and freest promises in the book\nof God. And if at any time the devil besets thee by his temptations,\n(for so is his wonted manner to do, and so much the more, as he\nsees thee labour to get out of his reach) I say, when he assails\nthee with his fiery darts, be sure to act faith on the most free\npromises, and have a care that thou dost not enter into any dispute\nwith him, but rather resist him by those blessed promises that\nare laid down in the word of God: And withal, be sure to meditate\nupon the blood of the man Christ Jesus, who also is the true God,\nand read those scriptures that do most fully and clearly speak of\nit (as 1 John 1:7; Eph 1:7; Heb 9:14; Rom 3:25).\n\nDirect. 3. But if thou say (as it is often the speech of poor\nsouls lying under a sense of sin, and the apprehensions of wrath\ndue to it) I cannot apply the promises to mine own soul; and the\nreason is, because my SINS are so great, and so many. Consider,\nand know it for a truth, that the more and greater thou seest thy\nsins to be, the more cause hast thou to believe; yea, thou must\ntherefore believe because thy sins are great: David made it an\nencouragement to himself, or rather the Spirit of the Lord made\nit his encouragement, to crave, yea to hope for pardon, because\nhe had greatly transgressed (Psa 25:11). 'For thy name's sake,\nO Lord, [saith he] pardon mine iniquity; for it is great.' As if\nhe had said, O Lord, thy name will be more glorified, the riches\nof thy grace will be more advanced, thy mercy and goodness will\nmore shine, and be magnified in pardoning me who am guilty of\ngreat iniquity, than if thou pardonest many others who have not\ncommitted such heinous offences. And I dare say, the reason why\nthou believest not, is not because thy sins are great, but because\nthou dost reason too much with that wicked enemy of man's salvation,\nand givest way too much to the fleshly reasoning of thine own\nheart. For Christ hath said, 'He that cometh unto me, I will in\nno wise cast out' (John 6:37). And again, 'Though your sins be as\nscarlet, they shall be as white as snow' (Isa 1:18). And Christ\ncalleth those that labour, and are heavy laden, to come to him,\nwith promise to give them rest (Matt 11:28). Wherefore thou must\nnot say, my sins are too big; but thou must say, because I am a\ngreat sinner; yea, because I have sinned above many of my companions,\nand am nearer to hell, and eternal damnation than they, because\nof my sins, therefore will I cry unto the Lord, and say, O Lord,\npardon my sins, for they are great.\n\nNow that thou mayest not be deceived in a matter of so great\nconcernment, have a special care of these three things.\n\nCaution 1. First, Have a care of putting off thy trouble of spirit\nthe wrong way, which thou mayest do three ways; (1.) When thy\nconscience flieth in thy face, and tells thee of thy sins, thou\ndost put off convictions the wrong way, if thou dost stop thy\nconscience by promising to reform thyself, and lead a new life,\nand gettest off thy guilt by so doing: for though thou mayest by\nthis means still and quiet thy conscience for a time, yet thou\ncanst not hereby satisfy and appease the wrath of God: yea, saith\nGod to such, 'Though thou wash thee with nitre, and take thee much\nsoap, yet thine iniquity is marked before me' (Jer 2:22).\n\n(2.) If when thou art under the guilt of thy sins, thou puttest\noff convictions by thy performance of DUTIES, and so satisfiest\nthy conscience, then also thou dost put off thy convictions the\nwrong way: for God will not be satisfied with anything less than\nthe blood, righteousness, resurrection, and intercession of his\nown Son (Acts 4:12). And thou shouldest not satisfy thyself with\nany less than God would have thee to satisfy thyself withal, and\nthat is the water of life (Isa 55:1,2) which water of life thy\nduties, and all thy righteousness, is not; for they are as filthy\nrags (Isa 64:6).\n\n(3.) Have a care that when thou art under conviction, thou dost\nnot satisfy thyself with a notion of the free grace of the gospel;\nmy meaning is, do not content thyself with any measure of knowledge\nthat thou canst attain unto, or bottom thy peace upon it, thinking\nthou art now well enough, because thou canst speak much of the\ngrace of God, and his love in Christ to poor sinners. For this\nthou mayest have, and do; and yet be but a companion for Demas,\nyea, for Judas and the rest of the damned multitude: As the Apostle\nsaith, For all this thou mayest be but as sounding brass, and as\na tinkling cymbal; that is, nothing but a sound (1 Cor 13:1-3).\n\nCaution 2. But Secondly, If thou wouldest not be deceived, then\nhave a care to avoid false doctrines, which are according to the\nspirit of the devil, and not after Christ. As,\n\n(1.) If any doctrine doth come unto thee, that tells thee, except\nthou art circumcised after the manner of Moses, thou canst not\nbe saved: that is, if any man come unto thee, and tell thee, thou\nmust do such and such works of the law, to the end thou mayest\npresent thyself the better before God, do not receive him: For\n'to him that worketh not, but believeth on him that justifieth\nthe ungodly, his faith is counted for righteousness' (Rom 4:5).\n\n(2.) If any come unto thee, and bring such a doctrine as this; That\nthou mayest be saved by grace, though thou walk in the imaginations\nof thy own wicked heart: His doctrine also is devilish, do not\nreceive him (Deut 29:19-23).\n\n(3.) But if any come unto thee, and doth in truth advance the blood,\nrighteousness, resurrection, intercession, and second coming of\nthat very Man in the clouds of heaven, that was born of the virgin\nMary; and doth press thee to believe on what he hath done (shewing\nthee thy lost condition without him) and to own it as done for\nthee in particular, and withal doth admonish thee, not to trust in\na bare notion of it, but to receive it into thy heart, so really,\nthat thy very heart and soul may burn in love to the Lord Jesus\nChrist again: and doth also teach thee, that the love of Christ\nshould and must constrain thee, not to live to thyself: But to\nhim that loved thee, and gave himself for thee (2 Cor 5:14,15;\nEph 4:21-24; 1 Cor 7:23). 'Ye are bought with a price; be not ye\nthe servants of men.' If his conversation be also agreeable to\nhis doctrine, a believing, honest, loving self-denying, courteous\nconversation, (he also is a true Christian). Receive that doctrine\nand receive it really; for it is the doctrine of God, and of\nChrist (Gal 4:4, 1:4; Eph 1:7; Rev 1:5; Acts 13:38; John 1:29;\nActs 4:12, 10:40-42; 1 Thess 1:10; Mark 13; 2 Peter 1:5-10).\nConsidering the end of their conversation Jesus Christ, yesterday,\nand to-day, and the same for ever (Heb 13:7,8).\n\nCaution 3. Again, If thou wouldest not be deceived, then beware\nof slighting any known truth that thou findest revealed, or made\nknown to thee in the gospel; but honour and obey it in its place,\nbe it (as thou thinkest) never so low (John 14:15).\n\n(1.) Have a care that thou do not undervalue, or entertain low\nthoughts of God, Christ the Son of Mary, and the holy scriptures,\nbut search them (John 5:39). And give attendance to the reading\nof them (1 Tim 4:13). For, I will tell thee, he that slights the\nscriptures, doth also slight him of whom they testify. And I will\ntell thee also, that for this cause God hath given up many to\nstrong delusions, that they might believe a lie: 'that they all\nmight be damned who believed not the truth, but had pleasure in\nunrighteousness' (2 Thess 2:11,12).\n\n(2.) Therefore I say unto thee, In the name of the Lord Jesus,\nthe Son of Mary, the Son of God, the very creator of heaven and\nearth, and all things that are therein; have a care of thyself;\nfor the devil doth watch for thee day and night (1 Peter 5:8).\nThine own heart also doth labour to deceive thee, if by any means\nit may (Jer 17:9). Therefore do not thou trust it; for if thou\ndo, thou wilt not do wisely (Prov 28:26). I say therefore, have a\ncare that thou labour in the strength of the Lord Jesus, to escape\nall these things; for if thou fall into any one of them, it will\nmake way for a farther income of sin and the devil, through whose\ndeceitfulness thy heart will be hardened, and thou wilt be more\nincapable of receiving instruction, or reaping advantage, by and\nfrom the ordinances of Jesus Christ: the rather therefore, give\nall diligence to believe in the Christ of God, which is the Son\nof Mary, and be sure to apply all that he hath done, and is doing,\nunto thyself, as for thee in particular; which thing if thou dost,\nthou shalt never fall.\n\nAnd now, reader, I shall also give thee some few considerations,\nand so I shall commit thee to the Lord.\n\nConsider, 1. That God doth hold out his grace, and mercy freely,\nand that to every one (Rev 22:17; Isa 55:1-7).\n\nConsider, 2. That there is no way to attain to this free mercy\nand grace, but by him that was born of the Virgin Mary; for he\nhimself saith, 'I am the way, and the truth, and the life: no man\ncometh unto the Father but by me' (John 14:6 compared with Matt\n1:20,21).\n\nConsider, 3. If thou strivest to go over any other way, thou wilt\nbe but a thief and a robber (John 10:1 compared with 9). And know\nthat none of these (so continuing) shall enter into the kingdom\nof heaven (1 Cor 6:9,10).\n\nConsider, 4. That if the devil should be too hard for thee, and\ndeceive thee, by persuading thee to embrace, or entertain a new\ngospel, which neither Christ nor his disciples did allow of, it\nwould make thee gnash teeth when it is too late.\n\nConsider, 5. That though thou hast been deluded by Satan to this\nday, yet if now thine eyes be opened to see and acknowledge it,\nthough as yet thou hast been either exceedingly wicked (1 Tim\n1:13), or an idle (Matt 20:6,7) lukewarm, hypocritical professor\n(Rev 3:17-19); and hast stood it out to the last (Eze 18:20-22);\nfor all this there is hope; and if now thou receive the truth in\nthe love of the truth, being as willing to be rid of the filth of\nsin, as the guilt of it, thou shalt be saved.\n\nConsider, 6. That the Lord will call thee to judgment for all thy\nsins past, present, and what else thou shalt practise hereafter,\nespecially for thy rejecting and trampling on the blood of his\nSon, the Man Christ Jesus: And if thou dost not agree with thine\nadversary, now, while thou art in the way, 'Lest he hale thee\nto the judge, and the judge deliver thee to the officer, and the\nofficer cast thee into prison. I tell thee, thou shalt not depart\nthence, till thou hast paid the very last mite' (Luke 12:58,59).\n\nAnd therefore I beseech thee to consider; Here is at this time\nlife and death, heaven and hell, everlasting joy, and everlasting\ntorment set before thee. Here is also the way to have the one,\nand the way to escape the other. Now if the Lord shall do thee any\ngood by what I have spoken, I hope it will be a means to stir me\nup to thank the Lord that ever he did use such a sinner as I am,\nin the work of his gospel. And here I shall close up what I have\nsaid, desiring thee (if thou be a christian) to pray for him who\ndesires to continue.\n\nThy servant in the Lord Jesus Christ, though less than the least\nof all saints,\n\nJOHN BUNYAN\n\n\nFOOTNOTE:\n\n1. The word 'quakers' must not be misunderstood as referring to\nthe society of friends, but to some deluded individuals calling\nthemselves quakers; the friends were not formed into a society\nfor some years after this was written--Ed.\n\n\n\nTHE EPISTLE WRIT BY MR. BURTON, MINISTER AT BEDFORD\n\nTO THE READER,\n\nReader, thou hast in this small treatise, set before thee, the\nseveral pieces of that great and glorious mystery, Jesus Christ,\nGod manifested in the flesh: And if thou art enlightened by the\nSpirit of Christ, here thou mayest see by that Spirit how Jesus\nChrist the Son of God, the Son of Mary, is both true God and true\nMan, both natures making but one Christ, one Jesus, as Philippians\n2:5-9 where speaking first of his being God, and then of his\ntaking upon him the nature of man; afterwards in the 8th and 9th\nverses, he saith, he (meaning this Jesus) humbled himself, &c.,\nand God (meaning the Father) hath highly exalted him, &c. speaking\nof both natures God and man as together making but one Christ; who\nis the Saviour, and is to be believed and trusted in for salvation\nnot only as God, but as man also; and those who do not thus make\nhim the object of their faith, will surely fall short of pardon\nof sin, and of salvation; 'through this man [speaking of Christ\nas crucified at Jerusalem] is preached unto you the forgiveness\nof sins' (Act 13:38). And saith he, there is 'one mediator between\nGod and men, the man Christ Jesus' (1 Tim 2:5); and this discovers\nthe damnable errors of those commonly called Socinians, who on\nthe one hand deny him that was born of the Virgin Mary to be true\nGod as well as true Man: And this is also quite contrary to those\ncommonly called Familists, Ranters, Quakers, or others, who on\nthe other hand either deny Christ to be a real Man without them,\nblasphemously fancying him to be only God manifest in their flesh;\nor else make his human nature with the fulness of the godhead in\nit, to be but a type of God, to be manifest in the saints, and\nso according to their wicked imagination, his human nature was\nto be laid aside after he had offered it up on the cross without\nthe gate at Jerusalem, contrary to Acts 1:1-3, 9-11 compared with\nthe last chapter of Luke, vv 39, 40, 50, 51 where it is clearly\nheld forth, that the man Christ rose again out of the grave, with\nthe same body which was crucified and laid in the grave, and was\ntaken up above the clouds into heaven with the same real body,\nand that he shall again descend form heaven in that same glorious\nbody of flesh, as Acts 1:9-11. And this sure truth of Christ being\nthe Saviour and Mediator, as Man, and not only as God, will also\nshew serious believers what to think of some, who though they\nwill not (it may be) deny that Christ is a real man without them\nin the heavens as well as God, yet do own him to be the Saviour\nonly as God, first dwelling in that flesh that was born of the\nVirgin, and then dwelling in saints, and thus both beginning and\nperfecting their salvation within them, and so indeed do hold Christ\nas Man, to be only (I say to be only) the saved or glorified one\nof God, together with the saints his members, only something in\nanother and more glorious manner and measure than the saints; and\nthese high flown people are in this very like to Familists and\nQuakers, undervaluing the Lord Jesus Christ, God-man, and though\nthey may speak much of Christ, yet they do not rightly and savingly\nlay him for their foundation.\n\nNow as a help against all these dangerous things, thou hast here\nthe main things of Christ laid down before thee briefly, and fully\nproved by the scriptures:\n\nFirst, Of his being true God out of flesh from eternity, and then\nof his taking flesh, or the nature of man upon him in the womb of\nthe Virgin, and so his fulfilling the law, his dying for sins at\nJerusalem, his rising again without, his ascending into heaven\nwithout, and not into a fancied heaven only within, as some say;\nhis interceding in heaven for all his, and his coming again in his\nbody of flesh to judge the world. And if thou art yet in a state\nof nature, though covered over with an outside profession, here\nthou mayest find something (if the Spirit of Christ meet thee in\nreading) to convince thee of the sad condition thou art in, and\nto shew thee the righteousness thou art to fly to by faith,\nand to trust in for salvation, when convinced of sin; which is a\nrighteousness wrought by that God-man Jesus Christ without thee,\ndying without thee at Jerusalem for sinners: here also thou mayest\nsee the difference between true and false faith. If thou art a\ntrue believer, as these things are the foundation of thy faith, so\nthey may be of great use for thee to mediate upon, and to exercise\nthy faith in, particularly in mediation, and in this way to seek\ndaily for a higher faith in these truths, to be given into thy\nheart from heaven; and there is a great need of this, for though\nthese truths be commonly known amongst professors to the notion of\nthem, yet very few know or believe them aright: nay, it may well\nbe said in this age, that, if the faith of the true saints was well\nsifted, and tradition, notion, and the apprehensions of their own\nreason and fancy was sifted out, most of them would be found to\nhave very little knowledge of, and faith in, these common truths.\n\nSecondly, These truths being put thus together, and plainly\nproved by the scriptures, may be a great help (through the Spirit\nconcurring) to strengthen thee against all those damnable heresies\nwhich are spread abroad, which deny the Lord Jesus Christ either\nplainly, or more cunningly and mysteriously. And\n\nThirdly, The more thou art rooted and set down from heaven in the\nfaith of these truths of Christ, to believe fully the glorious\nreality of them, and their interest in them, the more heavenly\npeace and joy thou wilt have (1 Peter 1:7,8) and also thou wilt\nhereby attain the more true holiness and purity of heart and life,\n'purifying their hearts by faith' (Acts 15:9). And then the more\nthou hast of the right faith of Christ, and of his things in thy\nheart, the more strong and valiant wilt thou be in spirit, to do\nany work private or public for Jesus Christ, like Stephen, who\nbeing full of faith, and of the Holy Spirit, was also full of\npower (Acts 6:8).\n\nIn this book thou hast also laid down from the scriptures, how\nJesus Christ is without the saints as Man, and yet dwelleth within\nthem, that is, something of his divine nature or his blessed Spirit\ndwells within them, which Spirit is sometime called, The Spirit\nof Christ (Rom 8:9). He that hath not the Spirit of Christ, &c.\nand sometime called Christ, 'If Christ be in you' &c. (Rom 8:10).\nAnd also how we may know whether it be Christ and the Spirit of\nChrist within, or a false spirit calling itself Christ, and that\nis thus; If it be indeed Christ within, that is, the Spirit of\nChrist God-man; why then it teaches that man or woman in whom it\nis, to apply, and trust in Christ without for salvation; Christ\nas born of the Virgin Mary, as fulfilling the law without them,\nas dying without the gate of Jerusalem as a sacrifice for sin; it\nteaches them to trust in the Man Christ as rising again out of the\ngrave without them, as ascending into, and interceding in heaven\nwithout for them; and as to come from that heaven again in his\nflesh to judge the world. Thus the man Christ himself saith, 'When\nhe [the Spirit of truth] is come, &c. he shall glorify me' (John\n16:13,14). He shall make you more to prize, admire and glorify me,\nwho am both God and man, and who shall be absent from you touching\nmy body. Then follows, for he shall take of mine (of my glorious\nthings) and shew them to you; he shall take my divine and human\nnature, my birth, my person and offices, my obedience, death,\nsatisfaction, my resurrection, ascension and intercession, and of\nmy second coming in the clouds with my mighty angels to judgment,\nand shall shew them, or clear them up to you: He shall take of my\nsalvation, which I have wrought for you in my own person without\nyou: And he shall take of my glory and exaltation in the heavens,\nand shew to you. Now to mind this one thing, and to be set down in\na right understanding of it, by the Spirit, from the scriptures,\nwill be of great concernment to thee and me; for, for want of this,\nmany professors have split themselves, some looking only on what\nChrist hath done and suffered without them, resting in an historical,\ntraditional, and indeed a fancied faith of it, without looking for\nthe Spirit of Jesus Christ to come with power into their hearts,\nwithout which they cannot rightly know, nor rightly believe in\nChrist the Son of God without them, so as to have any share or\ninterest in him, 'If any man have not the Spirit of Christ, he is\nnone of his' (Rom 8:9). Others have been depending too much upon\nsomething they call Christ, and the righteousness of Christ within\nthem, in opposition to Christ and his righteousness without them,\nfrom which all true saints have their justification and comfort,\nit being received through the operation of the Spirit which dwells\nin them; and however these may talk much of Christ within them,\nyet it is manifest, that it is not the Spirit of Christ, but the\nspirit of the devil; in that it doth not glorify, but slight and\nreject the man Christ and his righteousness which was wrong without\nthem: Reader, in this book thou wilt not meet with high flown airy\nnotions, which some delight in, counting them high mysteries,\nbut the sound, plain, common, (and yet spiritual and mysterious)\ntruths of the gospel, and if thou art a believer, thou must needs\nreckon them so, and the more, if thou hast not only the faith of\nthem in thy heart, but art daily living in the spiritual sense and\nfeeling of them, and of thy interest in them. Neither doth this\ntreatise offer to thee doubtful controversial things, or matters\nof opinions, as some books chiefly do, which when insisted upon,\nthe weightier things of the gospel have always done more hurt\nthan good: But here thou hast things certain, and necessary to be\nbelieved, which thou canst not too much study. Therefore pray, that\nthou mayest receive this word which is according to the scriptures\nin faith and love, not as the word of man, but as the word of God,\nwithout respect of persons, and be not offended because Christ\nholds forth the glorious treasure of the gospel to thee in a poor\nearthen vessel, by one who hath neither the greatness nor the\nwisdom of this world to commend him to thee; for as the scripture,\nsaith Christ, (who was low and contemptible in the world himself)\nordinarily chooseth such for himself, and for the doing of his\nwork (1 Cor 1:26-28). Not many wise men after the flesh, not many\nmighty, not many noble are called: But God hath chosen the foolish\nthings of the world, &c. This man is not chosen out of an earthly,\nbut out of the heavenly university, the church of Christ, which\nchurch, as furnished with the Spirit, gifts, and graces of Christ,\nwas in the beginning, and still is, and will be to the end of the\nworld, that out of which the word of the Lord, and so all true\ngospel ministers must proceed, whether learned or unlearned, as\nto human learning (1 Cor 12:27,28). And though this man hath not\nthe learning or wisdom of man, yet, through grace he hath received\nthe teaching of God, and the learning of the Spirit of Christ, which\nis the thing that makes a man both a Christian and a minister of\nthe gospel. 'The Lord God hath given me the tongue of the learned,'\n&c. (Is 50:4 compared with Luke 4:18) where Christ, as man, saith,\n'The Spirit of the Lord is upon me, because he hath anointed me to\npreach the gospel to the poor,' &c. He hath, through grace taken\nthese three heavenly degrees, to wit, union with Christ, the anointing\nof the Spirit, and experience of the temptations of Satan, which\ndo more fit a man for that mighty work of preaching the gospel,\nthan all university learning and degrees that can be had.\n\nMy end in writing these few lines is not to set up man, but having\nhad experience with many other saints of this man's soundness in\nthe faith, of his godly conversation, and his ability to preach\nthe gospel, not by human art, but by the Spirit of Christ, and that\nwith much success in the conversion of sinners when there are so\nmany carnal empty preachers, both learned and unlearned; I say having\nhad experience of this, and judging this book may be profitable\nto many others, as well as to myself: I thought it my duty upon\nthis account (though I be very unfit for it) to bear witness with\nmy brother to the plain and simple (and yet glorious) truths of\nour Lord Jesus Christ. And now reader, the Lord give thee and me a\nright understanding in these things, that we may live and die not\nwith a traditional notional dead faith, but with a right spiritual\nlively faith of Christ in our heart, wrought by the mighty power\nof God; such a faith as may make Jesus Christ more real and precious\nto us than any thing in the world, as may purify our hearts, and\nmake us new creatures, that so we may be sure to escape the wrath\nto come, and after this life enjoy eternal life and glory through\nthe Lord Jesus Christ, to whom be glory for ever and ever. Amen.\n\nFarewell, thine to serve thee in the Lord Jesus, JOHN BURTON.\n\n\n\nSOME GOSPEL TRUTHS OPENED, &c.\n\nForasmuch as many have taken in Hand to set forth their several\nJudgments concerning the Son of the Virgin Mary, the Lord JESUS\nCHRIST; and some of those many having most grossly erred from the\nsimplicity of the Gospel, it seemed good to me, having had some\nKnowledge of these things, to write a few words, to the end, if\nthe Lord will, Souls might not be so horribly deluded by those\nseveral corrupt Principles that are gone into the World concerning\nhim.\n\nNow, that there is such a thing as a Christ, I shall not spend\nmuch time in proving of; only I shall shew you, that he was first\npromised to the fathers, and afterwards expected by their children:\nBut before I do that, I shall speak a few words concerning God's\nFORE-ORDAINING AND PURPOSING, THAT A CHRIST, A SAVIOUR, SHOULD\nBE, AND THAT BEFORE THE WORLD BEGAN. Now God in his own wisdom and\ncounsel, knowing what would come to pass, as if it were already\ndone (Rom 4:17). He knowing that man would break his commandments,\nand so throw himself under eternal destruction, did in his own\npurpose fore-ordain such a thing as the rise of him that should\nfall, and that by a Saviour, 'According as he hath chosen us in\nhim, [meaning the Saviour] before the foundation of the world'\n(Eph 1:4). That is, God seeing that we would transgress, and break\nhis commandment, did before choose some of those that would fall,\nand give them to him that should afterward purchase them actually,\nthough in the account of God, his blood was shed before the world\nwas (Rev 13:8). I say, in the account of God, his Son was slain!\nthat is, according to God's purpose and conclusion, which he\npurposed in himself before the word was; as it is written (2 Tim\n1:9), 'Who hath saved us, and called us with an holy calling,\naccording to his own purpose and grace, which was given us in\nChrist Jesus before the world began.' As also, in 1 Peter 1:20,\nWhere the Apostle speaking of Christ, and the redemption purchased\nby him for sinners, saith of him, 'Who verily was fore-ordained\nbefore the foundation of the world, but was manifest in these last\ndays for you, who by him do believe in God, that raised him up\nfrom the dead.' God having thus purposed in himself, that he would\nsave some of them that by transgression had destroyed themselves,\ndid with the everlasting Son of his love, make an agreement, or\nbargain, that upon such and such terms, he would give him a company\nof such poor souls as had by transgression fallen from their own\ninnocency and uprightness, into those wicked inventions that they\nthemselves had sought out (Eccl 7:29). The agreement also how this\nshould be, was made before the foundation of the world was laid\n(Titus 1:2). The Apostle, speaking of the promise, or covenant\nmade between God and the Saviour (for that is his meaning,) saith\non this wise; 'In hope of eternal life, which God that cannot lie,\npromised before the world began.' Now this promise, or covenant\nwas made with none but with the Son of God, the Saviour. And it\nmust needs be so; for there was none with God before the world\nbegan, but he by whom he made the world, as in Proverbs 8 from\nverse 22 to verse 31 which was and is, the Son of his love.\n\nThis covenant, or bargain, had these conditions in it.\n\nFirst, That the Saviour should take upon him flesh and blood,\nthe same nature that the sons of men were partakers of (sin only\nexcepted) (Heb 2:14, 4:15). And this was the will or agreement\nthat God had made with him: And therefore when he speaks of doing\nthe will of God (Heb 10:5) he saith, 'a body hast thou prepared\nme,' (as according to thy promise (Gen 3:15) which I was to take\nof a woman,) and in it I am come to do thy will, O God, as it is\nwritten of me in the volume of thy book (v 7).\n\nSecond, The Saviour was to bring everlasting righteousness to\njustify sinners withal (Dan 9:24,25). The Messias, or Saviour, shall\nbring in everlasting righteousness, and put an end to iniquity,\nas it is there written, 'To make an end of sins, and to\nmake reconciliation for iniquity, and to bring in everlasting\nrighteousness.' This, I say, was to be brought into the world by\nthe Saviour, according to the covenant, or agreement, that was\nbetween God and Christ before the world began, which God, that\ncannot lie, promised at that time (Titus 1:2).\n\nThird, He was to accomplish this everlasting righteousness by\nspilling his most precious blood, according to the terms of the\ncovenant, or bargain; and therefore when God would shew his people\nwhat the agreement was that he and the Saviour had made, even\nbefore the covenant was accomplished and sealed actually. See for\nthis Zechariah 9 (where he is speaking of him that should be the\nSaviour,) verse 11, 'As for thee also [meaning the Saviour] by\nthe blood of thy covenant,' or as some render it, whose covenant\nis by blood (which is all to one purpose) 'I [meaning God] have\nsent forth thy prisoners out of the pit wherein is no water.'\nThe meaning is this: As for thee also, seeing the covenant, or\nbargain that was made between me and thee before the world was,\nis accomplished in my account, as if it were actually and really\ndone, with all the conditions that were agreed upon by me and\nthee; I have therefore, according to that agreement that was on\nmy part, sent forth the prisoners, and those that were under the\ncurse of my law, out of the pit wherein there is no water; seeing\nthou also hast completely fulfilled in my account whatsoever was\non thy part to be done, according to our agreement. And thus is\nthat place to be understood in John 17:9, 'I pray for them: I pray\nnot for the world, but for them which thou hast given me' (which\nI covenanted with thee for) 'thine they were and thou gavest them\nme,' (but on such and such conditions as are before-mentioned (Zech\n9)). And again, 'According as he hath chosen us in him, [that is,\nin Christ,] before the foundation of the world, that we should be\nholy and without blame before him in love' (Eph 1:4). Now, seeing\nthis was thus concluded upon by those that did wish well to the\nsouls and bodies of poor sinners, after the world was made by them,\nand after they had said, 'let us make man in our image, after our\nlikeness' (Gen 1:26). And after man, whom God had made upright,\nhad by transgression fallen from that state into which God at first\nplaced him, and thrown himself into a miserable condition by his\ntransgression, then God brings out of his love that which he and\nhis Son had concluded upon, and begins now to make forth that to\nthe world, which he had purposed in himself before the world began\n(Eph 1:4,9; 2 Tim 1:9).\n\n1. Now the first discovery that was made to a lost creature of\nthe love of God, was made to fallen Adam (Gen 3:15). Where it is\nsaid, 'I will put enmity between thee and the woman, and between\nthy seed and her seed'; which is the Saviour (Gal 4:4), 'It shall\nbruise thy head, and thou shalt bruise his heel.' This was the\nfirst discovery of the love of God to lost man: This was the gospel\nwhich was preached to Adam in his generation; in these words was\nheld forth to them in that generation, that which should be farther\naccomplished in after generations.\n\n2. Another discovery of the love of God in the gospel, was held\nforth to Noah, in that he would have him to prepare an ark to\nsave himself withal; which ark did type out the Lord that was to\ncome, and be the Saviour of those whom he before had covenanted\nfor with God the Father. 'And God said unto Noah, The end of all\nflesh is come before me;--make thee an ark of gopher wood' (Gen\n6:13,14, 7:1). 'The Lord said unto Noah, Come thou and all thy\nhouse into the ark; for thee have I seen righteous before me in\nthis generation.'\n\n3. God breaks out with a farther discovery of himself in love\nto that generation in which Abraham lived, Where he saith, 'And\nin thee, [that is, from thee shall Christ come through, in whom]\nshall all families of the earth be blessed' (Gen 12:3). This was\nalso a farther manifestation of the good will of God to poor lost\nsinners; and through this discovery of the gospel, did Abraham\nsee that which made him rejoice (John 8:56).\n\n4. When the time was come that Moses was to be a prophet to the\npeople of his generation, then God did more gloriously yet break\nforth with one type after another, as the blood of bulls, and\nlambs, and goats: Also sacrifices of divers manners, and of several\nthings, which held forth that Saviour more clearly which God had\nin his own purpose and decree determined to be sent; for these\nthings (the types) were a shadow of that which was to come, which\nwas the substance (Heb 9:9,10, 10:1,5-7). Now when these things\nwere thus done, when God had thus signified to the world, what\nhe intended to do in after times, presently all that had faith\nto believe that God would be as good as his word, began to look\nfor, and to expect that the Lord should accomplish and bring to\npass what he had promised, what his hand and counsel had before\ndetermined to be done.\n\n(1.) Now Abraham begins to look for what God had promised and\nsignified; namely, that he would send a Saviour into the world in\nhis appointed time, which thing being promised, Abraham embraces,\nbeing persuaded of the certainty of it; as in Hebrews 11:13. And\nthis did fill his heart with joy and gladness, as I said before;\nfor 'he saw it, and was glad' (John 8:56).\n\n(2.) Jacob also, while he was blessing his sons, concerning things\nto come, breaks forth with these words, 'I have waited for thy\nsalvation' (Gen 49:18). He was also put in expectation of salvation\nto come by this Saviour.\n\n(3.) David was in earnest expectation of this, which was held\nforth by types and shadows in the law; for as yet the Saviour was\nnot come, which made him cry out with a longing after it, 'O that\nthe salvation of Israel were come out of Sion' (Psa 53:6). And\nagain, 'O that the salvation of Israel were come out of Sion!'\n(Psa 14:7). The thing that David waited for, was not in his time\ncome, though before his time it was promised; which makes him cry\nout, O that it were come, that it were come out of Sion! Where,\nby the way, take notice, that the true salvation and Saviour of\nIsrael was to come out of Sion, that is, out of the church of God,\ntouching the flesh, as it is written; A prophet shall the Lord\nyour God raise up unto you of your brethren like unto me (Deut\n18:15,18). And again, 'I have laid help upon one that is mighty;\nI have exalted one chosen out of the people' (Psa 89:19; Rom 9:5).\n'Whoso are the fathers, and of whom as concerning the flesh Christ\ncame, who is over all, God blessed for ever.' Christ, as concerning\nthe flesh, did come of the fathers.\n\n(4.) Isaiah did prophesy of this, that God would thus save his\npeople; yea, he breaks forth with these words, 'But Israel shall\nbe saved in the LORD with an everlasting salvation' (Isa 45:17). He\nalso tells them how it shall be accomplished in that 53d chapter.\nYea, he had such a glorious taste of the reality of it, that he\nspeaks as though it had been actually done.\n\n(5.) In the days of Jeremiah, this that God had promised to the\nfathers, was not yet accomplished; in chapter 23:5 he saith,\n'Behold, the days come, saith the Lord, that I will [mark, it was\nnot yet done] but I will [saith God] raise unto David a righteous\nbranch, and a king shall reign and prosper.--In his days Judah\nshall be saved, and Israel shall dwell safely; and this is his\nname wherewith he shall be called, THE LORD OUR RIGHTEOUSNESS.'\n\n(6.) He was also to come in Zechariah's time (Zech 3:8). Where he\nsaith 'for, behold, I will bring forth my servant the BRANCH.'\n\n(7.) He was not come in the time of Malachi neither, though he\nwas indeed at that time near his coming. For he saith himself,\n'Behold, I will send my messenger, [meaning John the baptist,]\nand he shall prepare the way before me: and the Lord whom ye\nseek, shall suddenly come to his temple, even the messenger of\nthe covenant, whom ye delight in: behold he shall come, saith the\nLord of hosts' (Mal 3:1; Isa 40:3; Luke 1:76).\n\n(8.) Old Simeon did also wait for the consolation of Israel a\nlong time (Luke 2:25). Where it is said, 'And, behold, there was\na man in Jerusalem, whose name was Simeon; and the same man was\njust and devout, waiting for the consolation of Israel.' That is,\nwaiting for him that was to be the Saviour, as is clear, if you\nread with understanding a little farther: 'And it was revealed\nunto him by the Holy Ghost, that he should not see death, before\nhe had seen the Lord's Christ' (v 26).\n\nAnd thus have I in brief shewed you, 1. That there is such a thing\nas Christ. 2. That this Christ was promised and signified out\nby many things before he did come. 3. How he was waited for, and\nexpected before the time that God had appointed in the which he\nshould come.\n\nThe SECOND THING that I will (through the strength of Christ)\nprove, is this, THAT HE THAT WAS OF THE VIRGIN, IS HE THAT IS THE\nSAVIOUR.\n\nFIRST, And first, I shall lay down this for a truth; That it is not\nany Spirit only by, and of itself, without it do take the nature\nof man, that can be a Saviour of man from eternal vengeance.\n\nOr thus: That that [which] will be a Saviour of man, must in the\nnature of man satisfy and appease the justice and wrath of God.\nAnd the arguments that I do bring to prove it by, are these.\n\nFirst, Because it was man that had offended; and justice required\nthat man must give the satisfaction: And therefore, when he that\nshould be the Saviour, was come, he 'took upon him the form of a\nservant, and was made in the likeness of men' (Phil 2:7; Heb 2:14).\nBecause 'the children are partakers of flesh and blood; he also\nhimself likewise took part of the same'; To what end? 'that through\ndeath he might destroy him that had the power of death, that is,\nthe devil.' And is that all? No; but also that he might 'deliver\nthem who through fear of death, were all their lifetime subject\nto bondage' (v 15).\n\nSecond, The second argument is this; because, if a spirit only\ncould have made satisfaction for the sin of mankind, and have\nsubdued Satan for man, without the nature of man, either there had\nbeen weakness in Body when he made that promise to fallen Adam,\nThat the seed of the woman should break the serpent's head; (for\nthere hath been no need of and so no room for that promise) or\nelse God having made it, would have appeared unfaithful, in not\nfulfilling his promise, by redeeming the world without it.\n\nThird, If a spirit only could have made satisfaction, and so have\nsaved man; then Christ needed not to have come into the world, and\nto have been born of a woman (Gal 4:4). But in that he must come\ninto the world, and must be born of a woman, it is clear, that\nwithout this, he could not have been a Saviour: For he was made\nof a woman, made under the law, to this end, that he might redeem\nthem that were under the law; implying, No subjection to this, (viz.\nthe taking of the nature of man) no redemption from the curse of\nthe law. But Christ hath delivered from the curse of the law (all\nthat believe in his name) being in their nature made a curse for\nthem.\n\nAnd this is the reason, why the fallen angels are not recovered\nfrom their damnable estate, because, he did not take hold of their\nnature, 'For verily he took not on him the nature of angels; but\nhe took on him the seed of Abraham' (Heb 2:16).\n\nSECOND, Now then, seeing this is the very truth of God, I shall\nnext prove, that Jesus that was born of the virgin, to be the\nSaviour. And,\n\nFirst, I shall prove it by comparing some places of the Old and New\ntestament together, and by some arguments drawn from the scriptures.\n\n1. And first, see Genesis 3:15, where he is called the seed of\nthe woman, saying, 'I will put enmity between thee and the woman,\nand between thy seed and her seed'; and so was Jesus (Gal 4:4)\nwhere it is said, 'God sent forth his Son, made of a woman,' or\nborn of a woman.\n\n2. This woman must be a virgin (Isa 7:14) where it is said, 'A\nvirgin shall conceive, and bear a son, and shall call his name\nImanuel.' And Jesus is he that was the fulfilling of this scripture\n(Matt 1:22,23), 'Now all this was done, that it might be fulfilled\nwhich was spoken of the Lord by the prophet, saying, Behold, a\nvirgin shall be with child, and shall bring forth a Son, and they\nshall call his name Imanuel.'\n\n3. The Saviour must be of the tribe of Judah. And this Jacob\nprophesied of on his death-bed, saying, 'Judah, thou art he whom\nthy brethren shall praise,' or honour, 'thy hand shall be in the\nneck of thine enemies; thy father's children shall bow down before\nthee' (Gen 49:8).\n\nAnd again (Micah 5:2), 'But thou, Bethlehem Ephratah, though thou\nbe little among the thousands of Judah, yet out of thee shall he\ncome forth unto me that is to be ruler in Israel.' Jesus also came\nof the tribe of Judah, and that will clearly appear, if you read\n(Matt 1). Matthew, he begins first with Abraham (v 2) and thence\nto Judah (v 3) from Judah to David (v 6) from David to Zorobabel\n(v 13) then to Jacob the father of Joseph, the husband of Mary,\nof whom was born Jesus (v 16).\n\nNow Mary was one of the same house also, and for this consider,\nJesus came from the loins of David (Matt1); but that he could not\ndo, if Mary had not been of the seed of David: For Christ came from\nher, not from him, for Joseph 'knew her not till she had brought\nforth her first-born' (Matt 1:25). Again, the angel told her, that\nhe was the son of David, saying, 'And the Lord God shall give unto\nhim the throne of his father David' (Luke 1:32).\n\nAnd again, The Jews knew this very well, or else they would have\nbeen sure to have laid it open before all the world; for they\nsought by all means to disown him. And though they did through the\ndevilishness of their unbelief disown him, yet could they find no\nsuch thing as to question the right of his birth from Mary. If it\nhad been to be done, they would no doubt have done it; they did\nnot want malice to whet them on; neither did they want means so far\nas might help forward their malice; without manifest and apparent\ninjury; for they had exact registers, or records of their genealogies,\nso that, if they had had any colour for it, they would sure have\ndenied him to have been the son of David. There was reasoning\nconcerning him when he was with them (John 7:27,43) and I do\nbelieve, part of it was about the generation of which he came.\nAnd this was so commonly known, that the blind man that sat by\nthe way-side could cry out, 'Jesus thou Son of David, have mercy\non me.--Thou Son of David, have mercy on me' (Luke 18:38,39). It\nwas so common, that he came from the loins of his father David\naccording to the flesh, that it was not so much as once questioned.\n'And when' Herod 'demanded of the chief priests and scribes of\nthe people where Christ should be born. They said unto him, in\nBethlehem of Judea: For thus it is written by the prophet, And\nthou Bethlehem, in the land of Juda, art not the least among the\nprinces of Juda, for out of thee shall come a governor, that shall\nrule my people Israel' (Matt 1:4-6). (For out of thee) mark that;\nif Mary had not been of Judah, Christ had not come out of Judah,\nbut Christ came out of Judah; therefore Mary is also a daughter\nof Judah. And this is evident, as saith the scripture, 'for--our\nLord sprang out of Judah' (Heb 7:14).\n\nAgain, when Christ the Saviour was to come into the world, at\nthat time the sceptre was to depart from Judah, according to the\nprophecy of Jacob. 'The sceptre shall not depart from Judah, nor\na law-giver from between his feet, until Shiloh come' (Gen 49:10).\n\nNow the sceptre was then departed from those that were Jews by\nnature, and also the law-giver, and Herod who was a stranger, and\nnot of Judea, was king over them, as Caesar's deputy; and Caesar\nAugustus imposed laws on them.\n\nThe stubborn Jews also confessed the sceptre to be departed, when\nbefore Pontius Pilate a Roman governor of Judea, they cried out\nagainst Christ: 'We have no king but Cesar' (John 19:15).\n\nNay farther, the Jews from that day to this, have been without a\nking of their own nation to govern them: they never had the sceptre\nswayed since by any of themselves, but have been a scattered\ndespised people, and have been as it were liable to all dangers,\nand for a long time driven out from their country, and scattered\nover all the nations of the earth, as was prophesied concerning\nthem (Jer 14:10; Zech 6:14,15). And yet these poor souls are so\nhorribly deluded by the devil, that though they see these things\ncome to pass, yet they will not believe. And one reason among\nmany, of their being thus deluded, is this, they say that the word\nsceptre in Genesis 49 is not meant of a kingly government; but\nthe meaning is, (say they) a rod, or persecutions shall not depart\nfrom Judah till Shiloh come. Now they do most grossly mistake\nthat place; for though I am not skilled in the Hebrew tongue,\nyet through grace, I am enlightened into the scriptures; whereby\nI find that the meaning is not persecutions, nor the rod of\nafflictions, but a governor or sceptre of the kingdom shall not\ndepart from Judah till Shiloh come. And that this is the meaning\nof the place, weigh but the very next words of the same verse,\nand you will find it to be the sceptre of a king that is meant;\nfor he addeth, 'nor a law-giver from between his feet.' Mark it,\nThe sceptre, nor a law-giver; the legislative power depending on\nthe sceptre of the kingdom, shall not depart from Judah till Shiloh\ncome. According to that scripture, written in Isaiah 7:16, 'For\nbefore the child shall know to refuse the evil, and choose the\ngood, the land that thou abhorrest shall be forsaken of both her\nkings.' Which scripture hath been fulfilled from that same time.\n\nBut a word to the Jews' exposition of the sceptre to be a rod,\nor persecutions; saying, that persecutions shall not depart from\nJudah till Shiloh come. This cannot be the meaning of the place;\nfor the Jews have had rest oftentimes, and that before Shiloh did\ncome; at one time they 'had rest four-score years' (Judg 3:30).\nAgain, 'And the land had rest from war' (Josh 14:15). And again,\n'And the Lord gave them rest round about, according to all that he\nsware unto their fathers, and there stood not a man of all their\nenemies before them' (Josh 21:44). 'And the land had rest forty\nyears' (Judg 3:11). There was rest many a time from persecution\nand from the rod, though it were but for a season; but the sceptre,\nor kingdom, did not depart from Judah, and a law-giver from between\nhis feet till Shiloh came.\n\nSecond, Again, To prove that Jesus is the Christ, it is clear from\nthe hand of God against the Jews, for putting him to death. What\nwas the reason why they did put him to death, but this, He did\nsay that he was the Christ the Son of God? (Luke 22:70) 'Then said\nthey all, Art thou then the Son of God? And he said unto them, Ye\nsay that I am.' That is, I am he as you say, I am the Son of God;\nyea, the only begotten Son of the Father, and I was with him before\nthe world was (John 9:37, 17:5).\n\nNow the Jews did put him to death for his thus owning his own;\nthat is, for not denying of his Sonship, but making himself equal\nwith God, therefore did they put him to death (John 19:7).\n\nNow God did, and doth most miserably plague them to this very\nday, for their crucifying of him: But I say, had he not been the\nChrist of God, God's Son, he would not have laid sin to their\ncharge, for crucifying him; but rather have praised them for their\nzeal, and for taking him out of the way, who did rob God of his\nhonour, in that he made himself equal with God, and was not. He\nwould have praised them for doing the thing that was right, as\nhe did Phineas the son of Eleazar, for executing judgment in his\ntime, on the adulterer and adulteress (Num 25:8).\n\nBut in that he said he was the Son of God, and accounted it no\nrobbery so to call himself (Phil 2:6). And seeing that they did\nput him to death, because he said he was the Son of God; and in\nthat God doth so severely charge them with, and punish them for\ntheir sin in putting him to death, for saying that he was the Son\nof God, it is evident that he was and is the Son of God, and that\nSaviour that should come into the world. For his blood hath been\nupon them to this very day for their hurt, according to their\ndesire (Matt 27:25).\n\nAgain, Jesus himself doth in this day hold forth that he is the\nChrist, where he saith, 'The time is fulfilled, and the kingdom of\nGod is at hand' (Mark 1:15). What time is this that Jesus speaks\nof? Surely, 'tis that of Daniel's seventy weeks, spoken of in\nchapter 9:24 where he saith, 'Seventy weeks are determined upon\nthy people--to finish the transgression, and to make an end of\nsins, and to make reconciliation' or satisfaction 'for iniquity,\nand to bring in everlasting righteousness,--and to anoint the most\nHoly.' This time, that here Daniel speaks of, is it that Christ\nsaith hath an end; and the argument that he brings to persuade them\nto believe the gospel, is this, 'The kingdom of God is at hand,'\n(according as was prophesied of it by Daniel) 'repent, and believe\nthe gospel.' Repent, and believe that this is the gospel; and that\nthis is the truth of God; consider, that Daniel had a revelation\nof these days from the angel of God, and also the time in which it\nshould be accomplished: namely, Seventy weeks was the determined\ntime of the Messias his coming, from the time when the angel spake\nthese words to Daniel: Seventy weeks, that is, about 490 years, if\nyou reckon every day in the said seventy weeks for a year: A day\nfor a year, a day for a year; for so is the Holy Spirit's way\nsometimes to reckon days (Eze 4:6). And this the Jews were convinced\nof, when Christ saith to them, 'Ye hypocrites, ye can discern the\nface of the sky; but can ye not discern the signs of the times?'\n(Matt 16:3). Do you not see that those things that are spoken\nof as forerunners of my coming, are accomplished? Do you not see\nthat the sceptre is departed from Judah? Do you not see the time\nthat Daniel spake of is accomplished also? There shall no sign be\ngiven unto it, but the sign of the prophet Jonas: O ye hypocritical\ngeneration! (v 4).\n\nThird, Another argument to prove that Jesus is the Christ, is\nthis, By his power the blind see, the lame walk, the deaf hear, the\ndumb speak, the dead are raised up, the devils are dispossessed.\nIn Isaiah 35:4 it is thus prophesied of him, 'Behold your God will\ncome with vengeance, even God with a recompense; he will come and\nsave you'; But how shall we know when he is come? Why, 'Then the\neyes of the blind shall be opened, and the ears of the deaf shall\nbe unstopped. Then shall the lame man leap as an hart, and the\ntongue of the dumb sing; for in the wilderness shall waters break\nout, and streams in the desert' (vv 5,6). Now when John would\nknow whether he were the Christ or no, Jesus sends him this very\nanswer, 'Go, and shew John [saith he] again those things which\nyou do hear and see: the blind receive their sight, and the lame\nwalk, the lepers are cleansed, and the deaf hear, the dead are\nraised up, and the poor have the gospel preached to them' (Matt\n11:3-5).\n\nFourth, Another argument that doth prove this Jesus to be the\nChrist, is this, namely, he to whom it was revealed, that he should\nsee him, though he waited long for him. So soon as ever he did but\nsee that sweet babe that twas born of the virgin Mary, he cried\nout, 'Lord now lettest thou thy servant depart in peace, according\nto thy word: For mine eyes have seen thy salvation, which thou\nhast prepared before the face of all people'; as it is in Luke\n2:26-31. The prophetess Anna also, so soon as she had seen him,\n'gave thanks to the Lord, and spake of him to all them that looked\nfor redemption in Jerusalem' (vv 36-38).\n\nFifth, Another argument is, the sign of the prophet Jonah. He,\neven Jonah, was three days and three nights in the whale's belly\n(Jonah 1:17) and Jesus makes this very thing an argument to the\nJews, that he was the true Messias, where he saith, 'An evil and\nadulterous generation seeketh after a sign'; that is, they would\nhave me to show them a sign, to prove that I am the Saviour, 'And\nthere shall no sign be given to it, but the sign of the prophet\nJonah: For as Jonas was three days and three nights in the whale's\nbelly; so shall the Son of man be three days and three nights in\nthe heart of the earth' (Matt 12:39,40). And this, the Apostle\nmakes mention of to be accomplished, where he says, The Jews slew\nJesus, and hanged him on a tree (Acts 10:39) and laid him in\na sepulchre (Matt 27). But God raised him up the third day, and\nshewed him openly (Acts 10:40).\n\nSixth, Another scripture argument to prove that Jesus is the Christ,\nis this, that there was not one of his bones broken; which thing\nwas foretold and typed out by the Paschal Lamb, where he saith,\n'They shall leave none of it unto the morning, nor break any bone\nof it' (Exo 12:46; Num 9:12), which thing was fulfilled in the Son\nof the virgin, (though contrary to the customs of that nation,)\nas it is written, 'Then came the soldiers, and brake the legs of\nthe first, and of the other which was crucified with him. But when\nthey came to Jesus, and saw that he was dead already, they break\nnot his legs' (John 19:32,33): 'that the scripture should be\nfulfilled, A bone of him shall not be broken' (v 36).\n\nSeventh, Another scripture demonstration is, in that they did\nfulfil the saying that was written, 'They part my garments among\nthem, and cast lots upon my vesture' (Psa 22:18). But this was\nalso fulfilled in Jesus, as it is written; 'Then the soldiers,\nwhen they had crucified Jesus, took his garments, and made four\nparts, to every soldier a part; and also his coat: now the coat was\nwithout seam,--They said therefore among themselves, let us not\nrend it, but cast lots for it whose it shall be: that the scripture\nmight be fulfilled, which saith, They parted my raiment among\nthem, and for my vesture they did cast lots' (John 19:23,24).\n\nEighth, Again, The scripture saith, 'they shall look upon me, whom\nthey have pierced' (Zech 12:10). But the soldier thrust a spear\ninto his side, That it might be fulfilled which was written, 'they\nshall look on him whom they pierced' (John 19:34-37).\n\nError 1. Now then, seeing this is the truth of God, that Jesus\nthat was born of the virgin, is the Christ of God; how horribly\nare those deceived who look on Jesus the Son of Mary, to be but\na shadow or type, of something that was afterward to be revealed;\nwhereas the scriptures most lively hold him forth to be the Christ\nof God, and not a shadow of a spirit, or of a body afterwards\nto be revealed, but himself was the very substance of all things\nthat did any way type out Christ to come; and when he was indeed\ncome, then was an end put to the law for righteousness, or\njustification to every one that believeth; 'Christ is the end\nof the law for righteousness to every one that believeth,' as it\nis written (Rom 10:4). That is, he was the end of the ceremonial\nlaw, and of that commonly called the moral law, the substance of\nwhich is laid down (Exo 20:1-17) though that law, as handed out\nby Christ, still remains of great use to all believers, which\nthey are bound to keep for sanctification, as Christ saith (Matt\n5:19 to the end of the chapter). But Christ Jesus hath obtained\neverlasting righteousness, having fulfilled all the law of God\nin the body of his flesh, wherein he also suffered on the cross\nwithout the gates, and doth impute this righteousness to poor man,\nhaving accomplished it for him in the body of his flesh, which\nhe took of the virgin (Gal 4:4). 'God sent forth his Son, made of\na woman, [that is, born of the virgin] made under the law,' that\nis, to obey it, and to bear the curse of it, 'being made a curse\nfor us' (Gal 3:13); to redeem them that were under the law, that\nis, to redeem such as were ordained to life eternal, from the curse\nof the law. And this he did by his birth, being made or born of a\nwoman; by his obedience, yea, by his perfect obedience 'he became\nthe author of eternal salvation unto all them that obey him' (Heb\n5:8,9); and by his doing and suffering, did completely satisfy\nthe law and the justice of God, and bring in that glorious and\neverlasting salvation, without which we had all eternally been\nundone, and that without remedy; for without shedding of his blood\nthere was no remission.\n\nError 2. Seeing Jesus Christ, the Son of the virgin Mary, was and\nis the Christ of God: and that salvation came in alone by him, for\nthere is salvation in no other (Acts 4:12), then how are they\ndeceived, that think to obtain salvation by following the convictions\nof the law, which they call Christ (though falsely) when alas,\nlet them follow those convictions that do come from the law,\nand conscience set on work by it; I say, let them follow all the\nconvictions that may be hinted in upon their spirits from that law,\nthey shall never be able to obtain salvation by their obedience\nto it, 'for by the law is the knowledge of sin' (Rom 3:20; Gal\n3:10; John 10:15; Heb 9:12). And 'It is not of works lest any man\nshould boast,' as those fond hypocrites called Quakers would do.\nAnd again, 'If righteousness come by the law, then Christ is dead\nin vain' (Gal 2:21). 'But that no man is justified by the works of\nthe law, in the sight of God, it is evident: for, The just shall\nlive by faith' (Gal 3:11). Which living by faith, is to apply the\nLord Jesus Christ his benefits, as birth, righteousness, death,\nblood, resurrection, ascension, and intercession, with the glorious\nbenefits of his second coming to me, as mine, being given to me,\nand for me, and thus much doth the Apostle signify, saying; 'The\nlife which I now live in the flesh I live by the faith of the Son\nof God, who loved me, and gave himself for me' (Gal 2:20).\n\nError 3. Again, Seeing God's Christ, which was with him before\nthe world was (John 17:5) took upon him flesh and blood from the\nvirgin Mary, (who was espoused to Joseph the carpenter) and in\nthat human nature yielded himself an offering for sin, (for it\nwas the body of his flesh by which sin was purged [Col 1:22]). I\nsay, seeing the Son of God, as he was in a body of flesh, did bring\nin salvation for sinners, and by this means, as I said before, we\nare saved, even by faith in his blood, righteousness, resurrections,\n&c. How are they then deceived who own Christ no otherwise than\nas he was before the world began, who was then without flesh and\nblood (for he took that in time of the virgin [Gal 4:4; Heb 2:14]).\nI say, they are wickedly deluded, who own him no otherwise but as\nhe was before the world was: For in their owning of him thus and\nno otherwise, they do directly deny him to be come in the flesh,\nand are of that antichristian party which John speaks of (1 John\n4:3) 'Every spirit that confesseth not that Jesus Christ is come\nin the flesh, is not of God: and this is that spirit of antichrist,\nwhereof ye have heard that it should come, and even now already\nis it in the world.' Now because the enemy doth most notably wrest\nthis scripture, as they do others, to their own damnation, I\nshall speak something to it; and therefore, when he saith, every\nspirit that confesseth not that Jesus Christ is come in the flesh,\nis not of God, his meaning is, Every spirit that doth not confess\nthat that Christ that was with the Father before the world was, did\nin the appointed time of the Father come into the world, took on\nhim a body from the virgin, and was very man as well as very God,\nand in that body of flesh did do and suffer whatsoever belonged\nto the sons of men for the breach of the holy law of God, and\nimpute his glorious righteousness which he fulfilled in that body\nof his flesh, to the souls that shall believe on what he hath\ndone, and is adoing in the same body.\n\nConsider 1. And that this is the mind of the Spirit of God, consider,\nfirst, he himself saith, handle me and see, for a spirit hath not\nflesh and bones, as ye see me have, when his disciples had thought\nhe had been but a spirit (Luke 24:39,40).\n\nConsider 2. Now that in this flesh he died for sins: consider,\nsecondly, that scripture which saith, 'Who his own self, [that\nis, the Christ that was born of the Virgin] bare our sins in his\nown body on the tree' (1 Peter 2:24). See Colossians 1:22 'in the\nbody of his flesh,' saith he, 'to present you holy and unblameable,\nand unreprovable in his sight.' Now that he arose again from the\ndead, with the body of flesh wherewith he was crucified, consider, that\nforenamed scripture (Luke 24:39,40) spoken after his resurrection.\n\nNow that he went away with the same body from them into heaven,\nconsider that it is said, 'And he led them out as far as to Bethany,\nand he lifted up his hands, and blessed them. And it came to pass,\nwhile he blessed them, he was parted from them, and carried up\ninto heaven' (Luke 24:50,51). This is the meaning of those words\ntherefore; Jesus Christ is come into the flesh, that is, Jesus\nChrist hath come in the flesh that he took of the Virgin, hath\nbrought us who were enthralled to the law, the devil, and sin,\nto liberty; and that by his obedience and death. 'Forasmuch then\nas the children are partakers of flesh and blood, [saith the\nscripture] he, [Christ] also himself likewise took part of the\nsame'; wherefore? 'That through death he might destroy him that\nhad the power of death, that is, the devil; and deliver them who\nthrough fear of death were all their lifetime subject to bondage'\n(Heb 2:14,15). For he 'was delivered for our offences, and was\nraised again for our justification' (Rom 4:25). For he, even that\nman, through the power of the eternal Spirit, did offer up himself\nwithout spot to God, and thereby, or by that offering, 'obtained\neternal redemption for us' (Heb 9:12,14). And therefore I say again\nand again, look to yourselves, that you receive no Christ except\nGod's Christ: For he is like to be deceived that will believe every\nthing that calls itself a Christ. 'For many, [saith he] shall come\nin my name,--and shall deceive many' (Matt 24:5).\n\nNow having spoken thus much touching the Saviour, the Lord Jesus\nChrist, I shall, according to the assistance of the Lord Jesus,\nproceed, and shall speak something of his godhead, birth, death,\nresurrection, ascension, and intercession; together with his most\nglorious and personal appearing the second time, which will be to\nraise the dead, and bring every work to judgment (Eccl 12:14).\n\nAnd FIRST I shall shew you that he (Christ) is very God, co-eternal,\nand also co-equal with his Father. SECOND, That by this Son of\nMary (which is equal with his Father) the world was made. THIRD,\nThat he in the fulness of time, was made of a woman, made under\nthe law, to redeem them that were (or are) under the law; that\nis, was born of a woman: and in our nature (for he made himself\nof no reputation, and took on him the form of a servant, and was\nmade in the likeness of men) and in our stead he did fulfil the\nlaw in point of justification (Rom 10:4) and was crucified for our\ntransgressions (1 Cor 1:23-25). FOURTH, That very body of the Son\nof Mary which was crucified, did rise again from the dead, after\nhe had been buried in Joseph's sepulchre; that he in that very\nbody ascended up into heaven; and in that very body shall come\nagain to these ends, 1. To judge the quick and the dead. 2. To\nreceive his saints to himself. 3. To pass eternal condemnation on\nhis enemies. These things in brief I shall touch upon, according\nto the wisdom given me.\n\nFIRST, And therefore that Christ is very God, I shall first prove\nby plain texts of scripture. Second, From the testimony of God,\nangels, and men, witnessed by the scriptures. Third, By several\narguments drawn from scripture, which will prove the same clearly.\n\nFirst, Then to prove it by the scriptures; tho' indeed the whole\nbook of God's holy scripture, testify these things plainly to be\nmost true, yet there be some places more pregnant and pertinent\nto the thing than others; and therefore I shall mention some of\nthem: as that in Proverbs 8:22, &c. and there you shall find him\nspoken of under the name of wisdom, the same name that is given\nhim in 1 Corinthians 1:24. I say in that place of the Proverbs\nabove mentioned, you shall find these expressions from his own\nmouth. 'The Lord possessed me in the beginning of his way, before\nhis works of old. I was set up from everlasting, from the beginning,\nor ever the earth was. When there were no depths, I was brought\nforth; when there were no fountains abounding with water. Before\nthe mountains were settled, before the hills was I brought forth:\nWhile as yet he had not made the earth, nor the fields, nor\nthe highest part of the dust of the world. When he prepared the\nheavens, I was there: when he set a compass upon the face of the\ndepth: When he established the clouds above: when he strengthened\nthe fountains of the deep: When he gave to the sea his decree,\nthat the waters should not pass his commandment: when he appointed\nthe foundations of the earth: Then I was by him, as one brought\nup with him: and I was daily his delight, rejoicing always before\nhim; rejoicing in the habitable part of his earth; and my delights\nwere with the sons of men.' Also in John 1:1, 2 you have these words\nspoken of Christ, 'In the beginning was the Word, and the Word\nwas with God, and the Word was God. The same was in the beginning\nwith God.' As also in Hebrews 1:2 the Apostle being about to prove\nthe Son of Mary to be very God, saith; He 'hath in these last\ndays spoken unto us by his Son'; which Son is the Son of Mary,\nas in Matthew 3, 'But [saith the Apostle (Heb 1:8)] unto the Son\nhe saith, Thy throne, O God, is for ever and ever, a sceptre of\nrighteousness is the sceptre of thy kingdom.' Again, in John 17:5\nyou have the words of the Son of Mary for it, saying, 'And now, O\nFather, glorify thou me with thine own self, with the glory which\nI had with thee before the world was.' Again, he himself saith,\nbefore Abraham was, I am: And again, I and my Father are one. And\nin Philippians 2:5 the Apostle saith, 'Let this mind be in you\nwhich was also in Christ Jesus: who, being in the form of God,\nthought it not robbery to be equal with God: But made himself of\nno reputation, and took upon him the form of a servant, and was\nmade in the likeness of men.' Also Revelation 2:8 Christ himself\nsaith, I am 'the first and the last, which was dead, and is alive.'\nAnd thus have I quoted some few scriptures to prove that the Son\nof Mary is the true God.\n\nSecond, I shall give you the testimony of God himself touching\nthe truth of this, viz. That Christ, the Son of the Virgin, is\nthe true God:\n\n1. And first see Zechariah 12:7 and there you shall find these\nwords, 'Awake, O sword, against my shepherd, and against the man\nthat is my fellow, saith the Lord of hosts.' In this place the\nLord doth call that Man his fellow, which he doth not do to any\nmere creature. Again, in Matthew 3:17 he calls him his beloved\nSon, saying, 'This is my beloved Son, in whom I am well pleased.'\nAnd in the aforesaid place of the Hebrews (ch 1) the Apostle advancing\nthe Lord Jesus, brings in this question. 'To which of the angels\nsaid he at any time, Thou art my Son?' (v 5). 'But unto the Son he\nsaith' (v 8) 'Thy throne, O God, is for ever and ever': And thus\nfar of the testimony that God himself hath given of the Son of\nMary, Jesus Christ.\n\n2. The angels do shew that he is God: (1.) In that they do obey\nhim. (2.) In that they worship him.\n\n(1.) That they obey him, is clear, if we compare Revelation 21:9\nwith 22:6. In the first of these places we find, that there came\none of the angels of the seven vials, which had the seven last\nplagues, and talked with John. He came not of himself; for in that\n22nd chapter, verse 6 he saith, 'The Lord--sent his angel to shew\nunto his servants, the things which must shortly be done.' Now in\nthe 16th verse you may see who this Lord God is: He saith there,\n'I Jesus have sent mine angel to testify--these things in the\nchurches [compare Rev 1:1]. I am the root and [as well as] the\noffspring of David, and the bright and morning star.' I say this\nobedience of the angels doth testify that Jesus, which is the Son\nof Mary, is the true and very God; for they do obey God only.\n\n(2.) The angels do shew that the Son of Mary, is the true God,\nin that they do not only obey him, but worship him also; yea,\nthey are commanded so to do (Heb 1:6) where it is written, 'When\nhe bringeth in the first begotten into the world, he [i.e. God,]\nsaith, And let all the angels of God worship him,' viz. the Son of\nMary. Now the angels themselves command that we worship none but\nGod (Rev 22:8,9). When John fell down to worship the angel, the angel\nsaid, 'See thou do it not: for I am thy fellow servant,--worship\nGod.' Now if the angels should command to worship God, and they\nthemselves should worship him that by nature is no god, they should\noverthrow themselves, in commanding one thing, and doing another,\nand so lose their own habitations, and be shut up in chains of\ndarkness, to be punished with everlasting destruction from God\nhimself at the great day. And thus much concerning the testimony\nof angels touching Jesus the son of Mary, the Son of God, yea,\nvery and true God (Isa 9:6).\n\n3. [The testimony of men witnessed by the scriptures do shew that\nChrist is very God.] Now followeth David his testimony among other\nof the saints, who witness Jesus the Son of Mary to be true God;\nand that you may find in Psalm 110:1 where he saith, 'The LORD\nsaid unto my Lord, Sit thou at my right hand, until I make thine\nenemies thy footstool.' Also Isaiah in the 9th chapter, verse 6\nsaith, 'For unto us a child is born, unto us a son is given; and\nthe government shall be upon his shoulder: and his name shall\nbe called Wonderful, Counsellor, The mighty God, The everlasting\nFather, the Prince of Peace. Of the increase of his government and\npeace there shall be no end, upon the throne of David, [which is\nnot, nor ever was the heart of any believer] and upon his kingdom,\nto order it, and to establish it with judgment and with justice\nfrom henceforth even for ever. The zeal of the LORD of hosts will\nperform this.' Again, see Peter's testimony of this Son of Mary;\nWhen Jesus asked his disciples, whom say ye that I am? Peter,\nas the mouth of the rest, said, 'Thou art the Christ, the Son of\nthe living God' (Matt 16:16). Also when Thomas, one of Christ's\ndisciples, would not be persuaded by the others that they had\nseen the Lord, except he did also see in his hands the print of\nthe nails, and put his fingers into the print of the nails, and\nthrust his hand into his side, he would not believe. Saith the\nSon of Mary, 'Reach hither thy finger, and behold my hands; and\nreach hither thy hand, and thrust it into my side; and be not\nfaithless but believing.' And then Thomas breaks out with a mighty\nfaith, and a glorious testimony for his master, and saith, 'My\nLord, and my God' (John 20:27,28). Again, See Paul's testimony of\nhim (Rom 9:5) where speaking of the Son of Mary, he saith, That\nChrist came of the Father, 'who is over all, God blessed for ever,\nAmen.' And the apostle John doth also witness as much (1 John 5:20)\nwhere speaking of Jesus Christ, he saith on this wise, 'And we know\nthat the Son of God is come, and hath given us an understanding,\nthat we may know him that is true, and we are in him that is true,\n[Who is that? why, saith John] even in his Son Jesus Christ.' Who\nis he? Why, 'This is the true God, and eternal life.'\n\nI could here also bring in the testimony of the very devils\nthemselves as Luke 4:41, 8:28 where he is by them acknowledged to\nbe the Son of the living God: But it is needless so to do; for we\nhave plainly proved it already.\n\nThird, Now followeth the several scripture arguments, which will\nprove that Jesus the Son of Mary is very God.\n\n1. There is none but he that is the true God, can satisfy the\njustice of the true God, for the breach of his holy law; but if\nyou compare Isaiah 53:6 with Matthew 3:17 you shall find, that\nJesus the Son of Mary did give God a full and complete satisfaction\nfor the breach of his holy law; therefore Jesus the Son of Mary\nmust needs be the great and true God.\n\n2. He that hath power of his own to lay down his life, and hath\npower of his own to take it up again, must needs be the true God:\nbut this did Jesus the Son of Mary the virgin; therefore he must\nneeds be the true God (John 10:17; Rom 1:4).\n\n3. There was never any able to bear the sins of all the believers\nin the world, that ever were, now are, or hereafter shall be,\nbut the true God: But Jesus, the Son of the Virgin Mary, did bear\nthem all, 'in his own body on the tree' (1 Peter 2:24; Isa 53:6).\nTherefore Jesus the Son of Mary must needs be the true God as well\nas man.\n\n4. There was never any mere man able, by his own power, to overcome\nthe devil in all his temptations, but he that is also the true\nGod (for Adam in his state of innocency was overcome by them, and\nfell under them:) But Jesus the Son of the Virgin did overcome\nthem all by his own power; therefore he is very God, as well as\nvery Man. See Genesis 3:15; Isaiah 51:9, 63:5; Matthew 4:24; Luke\n4:12.\n\n5. There was never any that did call himself the true God (and was\nnot) which did please God in so doing. But Jesus the Son of Mary\ndid call himself the true God, or account himself equal with God\n(which is all one) yet God was well pleased with him (Matt 3:17;\nPhil 2:6,7; John 8:29). And therefore Jesus the Son of Mary must\nneeds be true God as well as man.\n\n6. There was never any that had all power in heaven and in earth, but\nthe true God. Jesus the Son of the Virgin Mary, who was espoused\nto Joseph, hath all power in heaven and in earth in his own hand.\nTherefore he is the true and great God (Matt 28:18).\n\n7. There was never any able to keep poor souls from falling from\nGod, saving he that is the true God. Jesus the Son of Mary did,\nand doth this (John 10:27-30, 17:12). Therefore he is the true\nand great God.\n\n8. Never could any justly call himself the first and the last,\nexcept the true God, nor truly (as the Lord did say) I AM. But\nthese did Jesus the Son of Mary (Rev 1:1 compared with vv 17,18;\nRev 2:8 and John 8:58). Therefore Jesus must needs be true God as\nwell as man.\n\n9. Never was there any that could absolutely forgive sins but God\n(Mark 2:7; Luke 5:21). But Jesus the Son of the Virgin Mary, can\nforgive sins (Luke 5:20; Mark 2:5). Therefore Jesus the Son of\nMary must needs be true God, as well as man.\n\n10. The scriptures never call any the true and living God; but he\nthat is the true God. The scriptures call Jesus, the Son of the\nVirgin, the true God (Isa 9:6; 1 John 5:20). Therefore he is the\ntrue and great God.\n\n11. He that made all things, whether they be visible, or invisible,\nwhether they be thrones or dominions, or principalities, or powers,\nmust needs be the true God. But Jesus the Son of the Virgin Mary\ndid make all these (Col 1:14-18; John 1:1-16; Heb 1:2,3). And\ntherefore he is the true God as well as man.\n\n12. The blood of a mere finite creature could never obtain eternal\nredemption for sinners. But the blood of Jesus, the Son of the\nVirgin Mary, hath obtained eternal redemption for sinners (Rom\n3:23, 5:9; Heb 9:12,14, 10:19,20). Therefore the blood of the Son\nof the Virgin, must needs be the blood of God. And so the Apostle\ncalleth it, saying to the pastors of the churches, 'Feed the church\nof God, which he hath purchased with his own blood' (Acts 20:28;\n1 John 3:16).\n\n13. Never was there any that could overcome death in his own power,\nbut the true God (Hosea 13:14; 2 Tim 1:10; Heb 1:2). Jesus the\nSon of the Virgin Mary did overcome death by himself (Heb 3:14).\nTherefore he is the true God as well as man.\n\n14. He that searcheth the hearts, and knoweth the thoughts of men,\nmust needs be the true God (Jer 17:10). But Jesus the Son of the\nVirgin doth (Luke 5:22, 9:47; John 2:24,25). Therefore he is the\ntrue God.\n\n15. He that by his own power commandeth the raging sea, must needs\nbe the true God (Job 38:10,11; Prov 8:29). But this did Jesus the\nSon of Mary (Mark 4:39-41; Luke 8:24). Therefore, he is the true\nGod.\n\n16. He that is the WISDOM, power, and glory of God, must needs\nbe the true God. But Jesus the Son of the Virgin is all these as\n1 Corinthians 1:24; Hebrews 1:3. Therefore Jesus the Son of the\nVirgin must needs be true God as well as man.\n\nSECOND.--The next thing that I am to prove, is this; namely, That\nby this Jesus Christ, the Son of the Virgin, the world was made:\nAnd here I shall be brief, having touched on it already. Only\nI shall lay down some of the scriptures, that hold forth this to\nbe a truth, and so pass to the next things that I intend to speak\nof.\n\nAnd therefore in the first place, see Hebrews 1:2 where the Apostle\nis speaking of the Son of God, which Son was born of the Virgin\nMary, according to these scriptures mentioned before (Matt 1:18-23;\nLuke 2; Matt 3:17) where God himself saith, This is my beloved\nSon, &c. This Son of God, saith the Apostle, by whom God hath\nspoken to us, by him also he made the worlds. And Colossians\n1 the Apostle speaking of the deliverance of the saints, saith,\n'who hath delivered us from the power of darkness, and translated\nus into the kingdom of his dear Son: In whom we have redemption\nthrough his blood, even the forgiveness of sins': And is that all?\nNo, but he is (also) 'the image of the invisible God, the first\nborn of every creature' (v 15). And in verses 16, 17, 'By him\nwere all things created that are in heaven, and that are in earth,\nvisible and invisible, whether they be thrones, or dominions, or\nprincipalities, or powers: all things were created by him, and for\nhim: And he is before all things, and by him all things consist.'\nAlso Hebrews 1:10 it is thus written of this Son of God, Christ\nJesus the Son of Mary, 'And, Thou, Lord, in the beginning hast\nlaid the foundation of the earth: and the heavens are the works\nof thine hands.' And again, John 1 and the first 9 verses, the\nEvangelist, or Apostle, speaking of the Son, saith, 'In the beginning\nwas the Word,' which Word was the Son (Rev 19:13). This Word, or\nSon, was with God, and the Word was God. All things were made by\nhim, and without him was not any thing made that was made. 'In\nhim was life; and the life was the light of men. And the light\nshineth in darkness; and the darkness comprehended it not.' But\nin the ninth verse of this first chapter of John, it is written,\n'That was the true light, which lighteth every man that cometh\ninto the world.' Now seeing the Lord hath brought me thus far;\nand because the Quakers by wresting this scripture, do not only\nsplit themselves upon it, but endeavour also to split others, I\nshall therefore, before I proceed any further, speak a few words\nto it; and they are these that follow.\n\nThe Apostle in these nine first verses, or most of them, is speaking\nof the divinity or godhead of the Son of Mary, and shewing that\nhe made the world: Now in this ninth verse he speaketh of man as\nhe is in his coming into the world, and not as he is a regenerate\nperson. Now every man as he comes into the world, receives a light\nfrom Christ, as he is God, which light is the conscience, that\nsome call Christ though falsely. This light, or conscience, will\nshew a man that there is a God, and that this God is eternal (Rom\n1:20). This light doth discover this eternal God by his works in\nthe world; for saith the scripture before named, 'The invisible\nthings of him [meaning God] from the creation of the world are\nclearly seen, being understood by the things that are made, even\nhis eternal power and godhead'; This light also will reprove of\nsin, or convince of, and make manifest sins against the law of\nthis eternal God: so that man, before he is regenerate, is able\nby that light to know that sins against the law, are sins against\nGod, as is manifested in the unconverted Pharisees, who, (as\nChrist told them) had neither the love of God, nor the word of God\nabiding in them (John 5:38,42) yet knew sins against the law, to\nbe sins; for they were offended at a woman for committing adultery,\nwhich act was forbidden, by the law (Matt 5:27,28); and it is said\nalso, they were convicted of sin by their own consciences (John\n8:7-10).\n\nAgain, The Apostle writing to the Corinthians, and admonishing\nthem to walk orderly (1 Cor 11:14) turns them to nature itself,\nsaying, 'Doth not even nature itself teach you?' &c. This light\nsurely is that, wherewith Christ, as he is God, hath enlightened\nevery man that cometh into the world, which doth convince of\nsins against the law of God. Therefore, as the Apostle saith (Rom\n1:20). They are left without excuse. That is, they have their own\nconscience, that doth shew them there is a God, and that this God\nis to be served and obeyed; and the neglect of this will be sure\nto damn them, though the obedience to the law will not save them,\nbecause they are not able to make a full recompense to God for the\nsins that are past; neither are they able for the time to come,\nto yield a full, continual, and complete obedience to the law\nof this almighty, infinite, and eternal God. For as many as are\nof the works of the law, are under the curse; for it is written,\n'Cursed is every one that continueth not in all things which are\nwritten in the book of the law to do them. But that no man is\njustified by the [works of the] law,--it is evident: for, The just\nshall live by faith' (Gal 3:10,11).\n\nBut now, though Christ, as he is God, doth give a light to every\none that cometh into the world, which light is the conscience, (as\nthey themselves confess;) yet it doth not therefore follow that\nthis conscience is the Spirit of Christ, or the work of grace,\nwrought in the heart of any man whatsoever; for every one hath\nconscience, yet every one hath not the Spirit of Christ: For Jude\nspeaks of a company of men in his days, who had not the Spirit of\nChrist (Jude 19). 'These be they who separate themselves, [saith\nhe] sensual, having not the spirit.' Yea, Heathens, Turks, Jews,\nPagans, Atheists, have that also that doth convince of sin, and\nyet are so far from having the Spirit of Christ in them, that it\nis their great delight to serve their lusts, this world, their sins;\nwhereas the Apostle saith plainly, 'If Christ be in you, the body\nis dead because of sin; but the Spirit is life for righteousness\nsake' (Rom 8:10)[1] So that those who are alive to their sins, have\nnot the Spirit of Christ. Nay, let me tell you, the very devils\nthemselves, who were thrown from their first state by sin (Jude 6)\nhave such a taste of their horrible sins (2 Peter 2:4) that when\nthey did but suppose that Jesus was come to put an end to their\ntyrannical dealing with the world, and to bring them to judgment\nfor their sins, (to which they know they shall be brought,) it\nmade them cry out, 'Art thou come hither to torment us before the\ntime?' (Matt 8:29). James doth also signify this much unto us,\nwhere he saith, 'The devils also believe and tremble' (James 2:19).\nWhich belief of theirs is not a believing in Christ to save them;\nfor they know he did not take hold on their nature (Heb 2:16).\nBut they do believe that Christ will come to their everlasting\ntorment; and the belief of this doth make these proud spirits to\ntremble.\n\nAgain, Man at his coming into the world, hath his conscience given\nhim, which doth convince of sin (John 2:9, 8:9), yet man, as he\ncometh into the world, hath not the Spirit of Christ in him; for\nthat must be received afterward, by the preaching of the word,\nwhich is preached by the ministers and servants of Jesus Christ.\nThis is God's usual way to communicate of his Spirit into the\nhearts of his elect; and this is clear in so many words, where\nPeter preaching to a certain number, the scripture saith, 'While\nPeter yet spake these words, the Holy Ghost, [or Holy Spirit,]\nfell on all them which heard the word' (Acts 10:44). And again (Gal\n3:2,5 compared together), 'Received ye the Spirit by the works of\nthe law, [saith the Apostle] or by the hearing of faith?' or the\nGospel, which is the word of faith preached by us? Which Spirit,\nas Christ saith, the world cannot receive, because it seeth him\nnot, neither knoweth him, though his children shall have fellowship\nwith him to the great comfort of their own souls (John 14:16,17).\n\nBut now, this merciless butcherer of men, the devil, that he\nmight be sure to make the soul fall short of glory, if possible,\nendeavours to persuade the soul that its state is good; that\nit hath the Spirit of Christ in it; and for a proof of the same,\nsaith he, turn thy mind inward, and listen within, and see if\nthere be not that within thee that doth convince of sin: Now the\npoor soul; finding this to be so, all on haste (if it be willing\nto profess) through ignorance of the Gospel, claps in with these\nmotions of its own conscience, which doth command to abstain from\nthis evil, and to practise that good; which, if neglected, will\naccuse and torment for the same neglect of others, both now and\nhereafter (Rom 2:15).\n\nNow the soul seeing that there is something within that convinceth\nof sin, doth all on a sudden close with that, supposing it is the\nSpirit of Christ, and so through this mistake, is carried away\nwith the teachings and convictions of its own conscience, (being\nmisinformed by the devil) unto the works of the law; under which,\nthough it work all its days, and labour with its might and main,\nyet it never will be able to appease the wrath of God, nor get\nfrom under the curse of the law, nor get from under the guilt of\none sinful thought the right way, which is to be done by believing\nwhat another man hath done by himself, without us, on the cross,\nwithout the gates of Jerusalem (Heb 1:2,3; Rom 5:15). See also\nfor this 1 Peter 2:24; Hebrews 13:12. The one saith, He bare our\nsins in his own body on the tree; the other saith, It was done\nwithout the gate.\n\nAnd thus the poor soul is most horribly carried away headlong, and\nthrown down violently under the curse of the law, under which it\nis held all its days, if God of his mere mercy prevent not; and\nat the end of its life doth fall into the very belly of hell.\n\nAgain, That the devil might be sure to carry on his design, he now\nbegins to counterfeit the work of grace: here he is very subtle,\nand doth transform himself into an angel of light (2 Cor 11:14).\nNow he makes the soul believe that he is its friend, and that he\nis a gospel minister; and if the soul will be led by what shall be\nmade known unto it by the light (or conscience) within, it shall\nnot need to fear but it shall do well.\n\nNow he counterfeits the new birth, persuading them, that it is\nwrought by following the light that they brought into the world\nwith them. Now he begins also to make them run through difficulties:\nand now, like Baal's priests, they must lance themselves with knives,\n&c. Now, 1656, quakers are changed to the laws of the world. Now\nthey must wear no hatbands; now they must live with bread and\nwater; now they must give heed to seducing spirits, and doctrines\nof devils, which bids them abstain from marriage, and commands\nthem to abstain from meats, which God hath created to be received\nwith thanksgiving, of them which love and know the truth, as in 1\nTimothy 4:1-3. Now they must not speak, except their spirit moves\nthem, (I do not say the Spirit of Christ) though when it moves,\nthey will speak such sad blasphemies, and vent such horrible\ndoctrines, that it makes me wonder to see the patience of God,\nin that he doth not command, either the ground to open her mouth,\nand swallow them up, or else suffer the devil to fetch them away\nalive, to the astonishment of the whole world.\n\nObject. But you will say, doth not the scripture say, that it is\nthe Spirit of Christ that doth make manifest or convince of sin?\n(John 16:8).\n\nAns. Yes, it doth so. But for the better understanding of this\nplace, I shall lay down this; namely, That there are two things\nspoken of in the scriptures, which do manifest sin, or convince of\nsin. First, The law, as saith the Apostle (Rom 3:20). 'Therefore\nby the deeds of the law there shall no flesh be justified in his\nsight: [viz., God's sight:] for by the law is the knowledge of sin.'\nSecondly, The Spirit of Christ doth make manifest, or reprove of\nsin, as it is written (John 16:8,9). 'And when he [the Spirit] is\ncome, he will reprove the world of sin, and of righteousness, and\nof judgment: Of sin, because they believe not on me'; saith the\nSon of Mary, which is Christ.\n\nNow the law doth sometimes by its own power manifest sin without\nthe Spirit of Christ; as in the case of Judas, who was convinced\nof the sin of murder, which made him cry out, 'I have sinned';\nyet at that time he was so far from having the Spirit of Christ\nin him, that he was most violently possessed of the devil (Luke\n22:3,4).\n\nAgain, Sometimes the Spirit of Christ takes the law, and doth\neffectually convince of sin, of righteousness, and judgment to\ncome.\n\nQuery. But you will say, How should I know whether I am convinced\nby the law alone, or that the law is set home effectually by the\nSpirit of the Lord Jesus upon my conscience?\n\nAns. 1. Unto this I answer. First, When the law doth convince by\nits own power, without the help of the Spirit of Christ, it doth\nonly convince of sins against the law, as of swearing, lying,\nstealing, murdering, adultery, covetousness, and the like. I say,\nit doth only make manifest sins against the law, pronouncing a\nhorrible curse, against thee, if thou fulfil it not, and so leaves\nthee; but it gives thee no strength to fulfil it completely, and\ncontinually, (which thou must do, if thou wilt be saved thereby).\nNow thy own strength being insufficient for these things, having\nlost it in Adam, thou art a breaker of the law. Here the law finds\nthee in thy sins, and condemns thee for thy sins: But gives thee\nno power to come wholly out of them; neither doth it shew thee\nthy right Saviour, to save thee from them (which is the Son of the\nVirgin Mary, the man Christ Jesus) but commands thee upon pain of\neternal damnation, to continue in all things that are written in\nthe book of the law to do them (Gal 3:10). And therefore if thou\nhast been convinced of no other sins, but what are against the law,\nfor all thy convictions and horror of conscience, thou mayest be\nbut a natural man, at the best, and so under the curse.\n\n(Obj.) But, perhaps thou wilt say, I am not only convinced of my\nsins against the law, but I have also some power against my sins,\nso that I do in some considerable measure abstain from those things\nthat are forbidden in the law.\n\n(Ans.) This thou mayest have, and do, as thou thinkest, perfectly,\nas those blind Pharisees called quakers, do think that they also\ndo, and yet be but a natural man: And therefore I pray consider\nthat place, in Romans 2:14, 15, the Apostle there speaks on this\nwise, concerning the Gentiles' obedience to the law, 'For when\nthe Gentiles, which have not the law, do by nature the things\ncontained in the law, these, having not the law, are a law unto\nthemselves: Which shew the work of the law written in their hearts.'\nWhich work of the law, Christ as he is God, hath enlightened\nevery one withal, that cometh into the world (John 1:9), which, as\nthe quakers say, doth convince of sin, yet of no other than sins\nagainst the law: and therefore must needs be all one light or\nlaw; for 'the law is light' (Prov 6:23) and gives 'the knowledge\nof sin' (Rom 3:20). And therefore, as I said before, so say I now\nagain, if thy convictions are no other than for the sins against\nthe law, though thy obedience be the strictest that ever was\nwrought by any man, (except the Lord Jesus the Son of Mary) thou\nart at the best but under the law, and so consequently under the\ncurse, and under the wrath of God, whether thou believest it or\nnot (Gal 3:10; John 3:36).\n\nAns. 2. But now the second thing, how thou shouldest know, whether\nthe Spirit of Christ doth effectually set home the law upon thy\nconscience, or not; and therefore to speak directly to it, if the\nSpirit of the Lord Jesus, the Son of God, doth set home the law\neffectually; then the same Spirit of Christ shews thee more sin\nthan the sins against the law. For,\n\n(1.) It shews thee, that 'all our righteousnesses are as filthy\nrags' (Isa 64:6). Thou seest all thy praying, meditation, hearing,\nreading, alms-deeds, fasting, reformation, and whatsoever else\nthou hast done, doest, or canst do, being an unbeliever, deserves\nat the hands of God his curse and condemnation, and that for ever:\nAnd therefore thou art so far from trusting to it, that in some\nmeasure thou even loathest it, and art ashamed of it, as being a\nthing abominable, both in God's sight and thine own (Phil 3:8).\nThou countest thy own performances, when at best, and thine\nown righteousness, A bed too short to stretch thyself upon, and\na covering too narrow to wrap thyself in (Isa 28:20). And these\nthings thou seest not[2] overly, or slightly, and as at a great\ndistance, but really and seriously, and the sense of them sticks\nclose unto thee.\n\n(2.) It shews thee that thou hast no faith in the man Christ Jesus\nby nature, and that though thou hadst no other sins, yet thou art\nin a perishing state because of unbelief, according to that 16th\nof John, verse 9, 'Of sin, because they believe not on me.' If\ntherefore thou hast been convinced aright by the Spirit, thou hast\nseen that thou hadst no faith in Christ the Son of Mary, the Son\nof God, before conversion. It shews thee also, that thou canst\nnot believe in thine own strength, though thou wouldest never so\nwillingly; yea, though thou wouldest give all the world (if thou\nhadst it) to believe, thou couldest not.\n\n(3.) In the next place it will shew thee, that if thou doest not\nbelieve in the man Christ Jesus, and that with 'the faith of the\noperation of God' (Col 2:12), thou wilt surely perish, and that\nwithout remedy; Also it shews thee, that if thou hast not that\nrighteousness, which the man Christ Jesus accomplished in his\nown person for sinners; I say, if thou be not clothed with that\ninstead of thine own, thou art gone for ever; and therefore saith\nChrist, (speaking of the Spirit) 'When he is come he will reprove\nthe world of sin, and of righteousness' too (John 16:8). That is,\nthe Spirit shall convince men and women of the sufficiency of that\nrighteousness that Christ, in his human nature, hath fulfilled: So\nthat they need not run to the law for righteousness: 'For Christ\nis the end of the law for righteousness, to every one that believeth'\n(Rom 10:4). Again, if the Spirit of Jesus setteth home the law\nupon thy conscience, thou wilt freely confess, that although the\nlaw curseth, and condemneth thee for thy sins, and gives thee no\npower either to fulfil it, or to come out of thy sins: Yet God is\njust in giving that law, and 'the law is holy, and the commandment\nholy, and just, and good' (Rom 7:12).\n\n(4.) Lastly, It also convinceth of judgment to come: He (viz. the\nSpirit) shall reprove the world of sin, of righteousness, yea, and\nof judgment too (Acts 24:25). Then doth the soul see, that that\nvery man that was born of the Virgin Mary, crucified upon the\ncross without the gates of Jerusalem, shall so come again; even\nthat same Jesus, in like manner as he was seen to go up from his\ndisciples (Acts 1:11). Yea, they that are thus convinced by the\nSpirit of Christ, know that God 'hath appointed a day, in the\nwhich he will judge the world in righteousness, by that man whom\nhe hath ordained' (Acts 17:31): which is the man Christ Jesus:\nFor 'it is he which was ordained of God to be the judge of quick\nand dead' (Acts 10:42).\n\nAnd now, O man, or woman, whoever thou art, that art savingly\nconvinced by the Spirit of Christ, thou hast such an endless desire\nafter the Lord Jesus Christ, that thou canst not be satisfied or\ncontent with anything below the blood of the Son of God to purge\nthy conscience withal; even that blood that was shed without the\ngate (Heb 13:12, 9:14). Also thou canst not be at quiet, till thou\ndost see by true faith, that the righteousness of the Son of Mary\nis imputed unto thee, and put upon thee (Rom 3:21-23). Then also\nthou canst not be at quiet, till thou hast power over thy lusts,\nand corruptions, till thou hast brought them into subjection to\nthe Lord Jesus Christ. Then thou wilt never think that thou hast\nenough faith. No, thou wilt be often crying out, Lord, give me\nmore precious faith: Lord, more faith in thy righteousness; more\nfaith in thy blood and death; more faith in thy resurrection:\nAnd Lord, more faith in this, that thou art now at the right hand\nof thy father in thy human nature, making intercession for me a\nmiserable sinner (John 16:5-7; 1 Tim 2:5; Heb 7:24,25). And then,\nO poor soul, if thou comest but hither, thou wilt never have an\nitching ear after another gospel. Nay, thou wilt say, if a presbyter,\nor anabaptist, or independent, or ranter, or quaker, or papist,\nor pope, or an angel from heaven, preach any other doctrine, let\nhim be accursed, again and again (Gal 1:8). And thus have I briefly\nshewed you.\n\nFirst, How Christ, as he is God, doth enlighten every man that\ncomes into the world.\n\nSecondly, What this light will do, viz. shew them that there is\na God, by the things that are made; and that this God must be\nworshiped (Rom 1:20).\n\nThirdly, I have shewed you the difference between that light and\nthe Spirit of Christ the Saviour.\n\nFourthly, I have also shewed you, how you should know the one from\nthe other, by their several effects.\n\nThe first light convinces of sins, but of none other than sins\nagainst the law; neither doth it shew the soul a Saviour, or deliver\n(for that is the work of the Spirit) from the curse wherewith it\ndoth curse it. But I shewed you, that when the Spirit of Christ\ncomes and works effectually, it doth not only shew men their sins\nagainst the law, but also shews them their lost condition, if they\nbelieve not in the righteousness, blood, death, resurrection, and\nintercession of Jesus Christ, the Son of Mary, the Son of God\n(John 6:44, 16:24; Matt 3:17; Heb 1:9). And thus much I thought\nnecessary to be spoken at this time, touching the nature of\nconviction.\n\nTHIRD. Now in the third Place. Though I have spoken something to\nthis thing already, namely, concerning our Lord the Saviour, yet\nagain, in few words, through grace, I shall shew, that he was made,\nthat is, born of a woman, and made under the law, to redeem them\nthat are under the law. My meaning is, That God is our Saviour.\n\nFirst, And for this, see Isaiah 45:15 where you have these words,\n'Verily, thou art a God that hidest thyself, O God of Israel, the\nSaviour': And verse 21, 22 you have these words, 'Who hath declared\nthis from ancient time?--Have not I the LORD? And there is no God\nelse beside me; a just God and a Saviour; there is none beside\nme. Look unto me, and be ye saved, all the ends of the earth':\nWhy, who art thou? 'For I am God, and there is none else.' Also\nin Isaiah 54:5 'For thy Maker is thine husband; the LORD of hosts\nis his name; and thy Redeemer the Holy One of Israel; the God of\nthe whole earth shall he be called.' Read also verses 6-8 of that\nchapter. I could abundantly multiply scriptures to prove this to\nbe truth, but I shall only mind you of two or three, and so pass\non; the first is in Jude, verse 25, 'To the only wise God our\nSaviour be glory.' And Acts 20:23; John 3:16; 1 John 5:20.\n\nObject. But you will say, How is God a Saviour of sinners, seeing\nhis eyes are so pure that he cannot behold iniquity (Hab 1:13).\n\nAnsw. For answer hereunto. 'When the fulness of the time was come'\nwherein the salvation of sinners should be actually wrought out,\n'God sent forth his Son, [which Son is equal with the Father (John\n1:1, 17:5, 10:30)] made of a woman, made under the law,' (that\nis, he was subject to the power and curse of the law) to this end,\n'to redeem them that [are, or] were under the law' (Gal 4:4,5),\nthat is, to deliver us 'from the curse of the law, being made a\ncurse for us' (Gal 3:13). From whence take notice, that when the\nsalvation of sinners was to be actually wrought out, then God sent\nforth the everlasting Son of his love into the world, clothed with\nthe human nature, according to that in John 1:14; Hebrews 2:14\nand 1 Timothy 3:16 which saith, 'God was manifest in the flesh,'\nthat is, took flesh upon him.\n\nSecond, This Son of God, which is equal with the Father, did in\nthat flesh, which he took upon him, completely fulfil the whole\nlaw: So that the Apostle saith, 'Christ is the end of the law\nfor righteousness to every one that believeth' (Rom 10:4). This\nrighteousness which this Christ did accomplish, is called, 'The\nrighteousness of God' (Rom 3:22). This righteousness of God, is\nby the faith of Jesus Christ, unto all, and upon all them that\nbelieve: My meaning is, it is imputed to so many as shall by faith\nlay hold on it. This is also part of the meaning of that speech\nof the Apostle: 'As many of you as have been baptized into Christ,\nhave put on Christ' (Gal 3:27). That is, by faith have put on the\nrighteousness of Christ, with the rest of that which Christ hath\nbestowed upon you, having accomplished it for you. This is also\nthe meaning of the Apostle (Col 2:9,10) where he saith, 'for in\nhim [that is the Son of Mary, (1:13,14)] dwelleth all the fulness\nof the godhead bodily. And ye are complete in him.' That is, in\nhis obedience and righteousness; which also the Apostle himself\ndoth so hard press after (Phil 3:8,9), saying, 'doubtless, and I\ncount all things but loss, for the excellency of the knowledge of\nChrist Jesus my Lord'; which Lord was crucified by the Jews, as\nit is in 1 Corinthians 2:8 'for whom, [that is for Christ,] I have\nsuffered the loss of all things [as well the righteousness of the\nlaw, in which I was blameless (Phil 3:6) as all other things]\nand do count them but dung, that I may win Christ: And be found\nin him, not having mine own righteousness, which is of the law,\nbut that which is through the faith of Christ, the righteousness\nwhich is of God by faith': which is 'unto all, and upon all them\nthat believe' (Rom 3:22). That place also in the ninth of Daniel\n(vv 24,25), holdeth forth as much where prophesying of the Messias,\nhe saith, that it is he that came 'to finish the transgression, and\nto make an end of sins, and to make reconciliation for iniquity,\nand to bring in everlasting righteousness.' Now that the righteousness\nof the Son of Mary is it, mind the 26th verse, where he saith\nthus, 'And after threescore and two weeks shall Messiah be cut\noff,' that is, Christ shall be crucified, 'but not cut off,' that\nis, Christ shall be crucified, 'but not for himself,' that is, not\nfor any sin that he hath committed; for he committed none. Then\nsurely, it must be for the sins of the people (John 11:50), as\nthe high priest said, 'It is expedient for us that one man should\ndie for the people,' which man was the true Messias (Dan 9:24),\nwhich also is the Son of Mary (Matt 1:18-23). And the Son of God\n(Matt 3:17). And also the true God (1 John 5:20). And this Messias,\nthis Son of the Virgin, this Son of God, this true God, did not\ndie for himself, for he had not offended; neither did he fulfil the\nlaw or finish transgression, and bring in everlasting righteousness\nfor himself, for he had not sinned (1 Peter 2:22), therefore it\nmust of necessity follow, that this righteousness of God, this\neverlasting righteousness, is imputed to all, and upon all them\nthat believe (Rom 3:22; 2 Cor 5:19-21). But,\n\nThirdly, this Messias, this Son of Mary, this Son of God, this\ntrue God, he was put to death for the sins that his children had\ncommitted, according to that saying, 'Herein perceive we the love\nof God, because he laid down his life for us' (1 John 3:16). Also\nin Acts 20:28 the apostle speaking to the pastors of the churches,\nsaith, 'feed the church of God, which he hath purchased with his\nown blood.' See also Zechariah 12:10.\n\nNow, I would not be mistaken. I do not think, or say, that he died\nin his divine nature, but as it is written, he in his own body\non the tree did bear our sins (1 Peter 2:24); which tree was the\ncross (Col 2:14). And as the apostle saith again, who 'when he\nhad by himself purged our sins, sat down on the right hand of the\nmajesty on high' (Heb 1:3). And again, the apostle speaking of\nthis glorious God, saith on this wise, (being before speaking of\nhis godhead) in Colossians 1:19-22, 'For it pleased the Father\nthat in him should all fulness dwell; and having made peace through\nthe blood of his cross by him to reconcile all things to himself:\nby him, I say, whether they be things in earth, or things in\nheaven. And you, who were sometime alienated and enemies in your\nmind by wicked works, yet now hath he reconciled.' But how? why\nin verse 22 he tells you, that it is 'in the body of his flesh\nthrough death, to present you holy and unblamable and unreprovable\nin his sight.' That is, Christ, who is the true God, after that\nhe had finished all actual obedience on earth, did in the power\nand strength of his godhead (John 19:30, 10:18) yield up himself\nto the wrath of his Father, which was due to poor sinners (and\nthat willingly) (Isa 63:3) [see Heb 9:14 and read that verse with\nunderstanding] according to that saying in 1 Peter 3:18, 'For Christ\nalso hath once suffered for sins, the just for the unjust': That\nis, the Son of God for poor sinners: 'that he might bring us to\nGod, being put to death in the flesh, but quickened by the Spirit.'\nAgain (1 Peter 4:1), 'Forasmuch then as Christ hath suffered for\nus [not for himself (Dan 9:26)] in the flesh, [in his own body\nwhich he took of the Virgin (1 Peter 2:24)] arm yourselves likewise\nwith the same mind': That is, let us die to sin as he did, that\nwe might live to God as he did, and doth (Rom 6:10). And thus have\nI briefly showed you.\n\nI. That the Son of Mary is very God.\n\nII. That he made the world.\n\nIII. That he is our Saviour, and how.\n\nIV. That he died for sinners, and how, namely, not in his divine\nnature, but in his human, in his own body, and in his own flesh\n(Col 1:22) redeeming his church with his own blood (Acts 20:28)\nand with his own life (1 John 3:16; John 10:18).\n\nWe shall now pass on to some other things (the Lord willing) touching\nhis burial, resurrection, ascension, intercession, second coming,\nresurrection of the body, and eternal judgment.\n\nHIS BURIAL PROVED.--I shall prove by several scriptures that he\nwas buried, and so pass on. Therefore see that place, Matthew\n27 verse 57 and so forward. After that Jesus the Son of God had\nbeen crucified a while, he gave up the ghost; that is, he died;\nand after he had been awhile dead, Joseph of Arimathea went into\nPilate, and begged the body of Jesus, and Pilate gave consent\nthereto. And Joseph took the body of Jesus and wrapped it in clean\nlinen, and laid it (viz. the body of Jesus) in his own tomb, and\nrolled a stone upon the mouth of the sepulchre, and departed. Also\nin Luke 23:51-53. The apostle Paul also teacheth so much (1 Cor\n15:3,4) where he saith, 'For I delivered unto you first of all that\nwhich I also received, how that Christ died for our sins according\nto the scripture; And that he was buried.' Again, in Acts 13:29\nthe apostle speaking there of Jesus Christ, saith, 'And when they\nhad fulfilled all that was written of him, they took him down from\nthe tree, and laid him in a sepulchre.' And so much touching the\nburial of Jesus Christ the Son of God.\n\nRESURRECTION. In the next place, I am to prove, That that very\nman, whom the Jews did crucify between two thieves, called Jesus\nChrist, did rise again. That very man, with that very body wherewith\nhe was crucified upon the cross, did rise again out of the grave\nin which he was laid. And this I shall prove 1. by scripture, 2.\nby the testimony of angels, 3. by Christ's own words after he was\nrisen, and 4. by the testimony of the apostles in the scripture.\n\nFirst therefore consider, Psalm 16 verse10 where the prophet speaks\non this wise of Christ's resurrection; 'For thou wilt not leave\nmy soul in hell; neither wilt thou suffer thine Holy One to see\ncorruption.' Which words the Apostle Peter cites in Acts 2 from\nverse 22 to 32, also Isaiah 26:19 in the person of Christ saith,\n'Thy dead men shall live, together with my dead body shall\nthey rise.' See also John 20:15, 16 where mention is made of his\nappearing unto Mary Magdalene, and he called her Mary, and she\ncalled him master; which signifies that he was risen, and that\nshe knew him after his resurrection; for he was come out of the\ngrave, see verses 6, 7, 8. Again, another scripture is that in Luke\n24:1-3. The disciples of Jesus coming to the sepulchre, thinking\nto anoint the body of Jesus, found the stone that was on the mouth\nof the sepulchre rolled away; and when they went in, they found\nnot the body of the Lord Jesus; and at this they were troubled and\nperplexed (v 4). But as two of them went up to Emmaus, and were\ntalking of what had befallen to Jesus, Jesus himself drew near,\nand went with them (v 15). Another scripture is that in Mark 16:9\nwhich saith on this wise, 'Now when Jesus was risen early the first\nday of the week, he appeared first to Mary Magdalen, out of whom\nhe had cast seven devils.' Where take notice how the Holy Ghost\nlays it down in these words, out of whom he had cast seven devils.\nTo intimate to us the certainty, that it was the same Jesus that\nwas born of the virgin Mary, who did many miracles, and cured many\ndiseases, who did also cast seven devils out of Mary Magdalen,\nthat did rise again. Yea, saith the Holy Ghost, it was the same\nJesus that did work such a wonderful miracle on Mary, he appeared\nto her first, out of whom he had cast seven devils. And let these\nscriptures suffice to prove the resurrection of the Son of God.\n\nSecond, you shall have the testimony of the holy angels also by the\nscriptures. And first look into Mark 16:3-7 the words are these,\n'And they [viz. the disciples] said among themselves, Who shall\nroll us away the stone?' They had a good mind to see their Lord,\nbut they could not, as they thought, get away the stone which\ncovered the mouth of the sepulchre. 'And when they looked [that\nis, towards the sepulchre] they saw that the stone was rolled\naway: for it was very great. And entering into the sepulchre, they\nsaw a young man [that is, an angel] sitting on the right side,\nclothed in a long white garment; and They [the disciples] were\naffrighted. And he saith unto them, Be not affrighted [you have\nno cause for it] Ye seek Jesus of Nazareth, which was crucified:\nhe is risen, he is not here; behold the place where they laid\nhim.' What scripture can be plainer spoken than this? Here is an\nangel of the Lord ready to satisfy the disciples of Jesus, that\nhe was risen from the dead. And lest they should think it was not\nthe right Jesus he spoke of, Yes, saith he, it is the same Jesus\nthat you mean; you seek Jesus of Nazareth, do you not? Why he is\nrisen, he is not here. But do you speak seriously, and in good\nearnest? Yea surely, if you will not believe me, behold the place\nwhere they laid him. This scripture, or testimony is very clear\nto our purpose. But again, the next place is in Matthew 28:3-7.\nIn the third verse there is an angel (as before) bearing witness\nof the resurrection of Jesus. 'His countenance was like lightning,\nand his raiment white as snow: And for fear of him the keepers did\nshake, and became as dead men. And the angel answered and said\nunto them, [viz. to the women who came to seek Jesus] Fear not\nye': but let them that seek to keep the Lord in his grave fear if\nthey will; for you have no ground of fear, who seek Jesus who was\ncrucified; He is not here, for he is risen; he cannot be in body\nhere and risen too: If you will not believe me, come, see where\nthe Lord lay, and go quickly and tell his disciples that he is\nrisen from the dead; and behold, he goeth before you into Galilee,\nthere shall you see him. But shall we be sure of it? Yea, saith\nthe angel, Lo, it is I that have told you. See how plainly this\nscripture also doth testify of Christ his resurrection. Here,\nsaith the angel, you seek a Saviour and none will content you but\nhe, even the same that was crucified: Well you shall have him,\nbut he is not here. Why, where is he then? He is risen from the\ndead. But are you sure it is the same that we look for? Yea, it is\nthe same that was crucified (v 5). But where should we find him?\nwhy, he goeth before you into Galilee, where he used to be in his\nlife-time, before he was crucified: And that you might be sure of\nit, there to find him, know that he is an angel of God that hath\ntold you (v 7). And thus have you in brief the testimony of the\nangels of God, to witness that Jesus the son of the virgin, the\nSon of God, is risen from the dead.\n\nObject. But you will say, might they not be deceived? Might not\ntheir eyes dazzle, and they might think they did see such a thing,\nwhen indeed there was no such matter?\n\nAns. Well, because it is so difficult a matter, to be persuaded\nof the truth of this thing, that Christ is raised again out of\nthe grave, that very man, with that very body; though these things\nthat have been already spoken, might be enough (through grace)\nto satisfy, yet because of the unbelief of some, we shall turn to\nsome more of those infallible proofs that are spoken of in Acts\n1:3 to prove the point yet more clear.\n\nThird, Do but see how the Lord doth deal with an unbelieving\ndisciple (John 20:23-29). You shall see in the 23d verse, Christ\nafter his resurrection is talking with his disciples, but Thomas\nwas not with them. But when the disciples saw him again, they\nsaid unto him, We have seen the Lord (v 25) but Thomas would not\nbelieve them. Another time Jesus comes to his disciples again,\nand then Thomas was with them; then so soon as the Lord had said,\n'Peace be unto you,' he turned himself to Thomas, and said to him;\n'Thomas, reach hither thy finger, and behold my hands; and reach\nhither thy hand, and thrust it into my side: and be not faithless,\nbut believing' (v 27). As much as if the Lord should have said,\nCome Thomas, thou hast doubted of the truth of my resurrection\nvery much; thou sayest that thou wilt not believe, except thou do\nfeel with thy fingers the print of the nails, and do thrust thy\nhand into my side. Come Thomas, reach hither thy finger, and behold\nmy hands, and see if there were not the nails driven through them;\nand reach hither thy hands and thrust them into my side, and feel\nif I have not the very hold in it still, that was made with the\nspear that the soldier did thrust into it, and be not so full of\nunbelief, but believe that my resurrection is a glorious truth.\n\nAnother infallible proof, is that in Luke 24 from the 36th, to\nthe end of the 44th verse. In verse 30 it is said that the Lord,\n(even while they were talking) 'stood in the midst of them and\nsaith unto them, Peace be unto you': But they were so far from\nbeing at peace, that they were terrified, and supposed that they\nhad seen a spirit. And Jesus said to them, 'Why are ye troubled,\nand why do thoughts arise in your hearts?' What, do you think that\nI am a spirit? Do you think your eyes dazzle? 'Behold my hands\nand my feet.' Look well upon me, and see my hands, and the holes\nin them, and likewise my feet, and the holes in them, and know\nthat it is I myself, and not a spirit, as you suppose. Know, that\nit is I myself, and not another. Doth your hearts fail you? Then\ntake hold of me with your hands, yea, 'handle me, and see; for a\nspirit hath not flesh and bones, as ye see me have. And when he\nhad thus spoken he shewed them his hands and his feet.' As if he\nhad said, Come my disciples, take special notice of me, do not be\ndaunted, nor affrighted, but consider that it is I myself. Well,\nthey could not believe as yet, but wondered that such a thing as\nthis should be: And while they were thus wondering he will give\nthem another infallible proof: And 'he said unto them, have you\nhere any meat?' (v 41). As if the Lord had said, Come my disciples,\nI see that you are very full of unbelief, if you have here any\nmeat, you shall see me eat before you all. And they gave him a\npiece of a broiled fish, and of an honeycomb, 'And he took it, and\ndid eat before them.' Again (v 42), the Lord strives with another\ninfallible proof against their doubting, saying, My disciples,\ndo you not remember what discourse you and I had before I was\ncrucified, how that I told you, that all things must be fulfilled\nwhich were written in the law of Moses, and in the prophets\nconcerning me (Mark 8:31, 14:21). Another infallible proof was,\nthat appearance of his at the sea of Tiberias, where he came to\nthem on the shore, and called them, and provided for them a dinner,\nand wrought a notable miracle while he was there with them at that\ntime, namely, the catching of 153 great fishes, and yet their net\nbreak not. (John 21, read that whole chapter, and Acts 10:41.)\nWhich as it was a great miracle, so it did also show his power\nand authority over his creatures. Besides his eating and drinking\nwith his disciples after his resurrection; and also his preaching\nto them (Acts 1:3). This is not the least, viz. that he was with\nhis disciples on earth forty days, which was almost six weeks,\nspeaking to them the things concerning his kingdom: which was a\nmighty confirmation of their faith in his resurrection.\n\nFourth, I shall now briefly touch two or three scriptures, the\nwhich hold forth his disciples' testimony of his resurrection.\nAnd the first is in Acts 10:40, 41. In which place the Apostle\nspeaking of the Lord Jesus, saith, 'Him God raised up the third\nday, and shewed him openly,' yet 'Not to all the people, but unto\nwitnesses chosen before of God, even to us [saith the Apostle] who\ndid eat and drink with him after he rose from the dead.' Again,\nActs 4:10 and 13:29-31. The words run thus (the Apostle speaking\nof Jesus, saith) 'And when they had fulfilled all that was written\nof him, they took him down from the tree, and laid him in a\nsepulchre. But God raised him from the dead: And he was seen many\ndays of them which came up with him from Galilee to Jerusalem,\nwho are his witnesses unto the people.' See 1 Corinthians 15:1-8.\nAnd thus far touching his resurrection from the dead.\n\nASCENSION. In the next place I am to prove that this very man,\nChrist Jesus, the Son of the virgin, in his very body, the same\nbody that was crucified, is above the clouds and the heavens. And\nthough this is made light of by those men called quakers, and other\ninfidels of this generation: Yet I am sure that it will prove true\nto their cost, who reject it as erroneous and vain. But to prove\nit, First, I shall prove that he is ascended. Secondly, that he\nis ascended above the clouds, and the heaven.\n\nFirst, that he is ascended, see Ephesians 4:8-10. 'Wherefore\n[saith the Apostle] When he ascended up on high, he led captivity\ncaptive, and gave gifts unto men. Now that he ascended, what is\nit but that he also descended first into the lower parts of the\nearth, he that descended is the same also that ascended [again]\nup far above all heavens.'\n\nAgain, read John 20:17 where Christ after his resurrection from\nthe dead, saith to Mary Magdalen, 'Touch me not; for I am not\nyet ascended to my Father': That is, I have not yet ascended with\nthis my body wherewith I was crucified on the cross. 'But go to\nmy brethren, and say unto them [meaning his disciples] I ascend\nunto my Father and your Father; and to my God and your God.'\n\nObject. But in that place, (may some say) (Eph 4:10) He that\ndescended, is said to be the same that ascended. Now there was no\nhuman nature with God in heaven before the world was; Therefore\nif he be but the same that was with the Father from all eternity,\nthen the humanity of the Son of Mary is not ascended into heaven.\n\nAns. For answer, It is clear from John 1:1 that the Word or Son\nof God, as he was a Spirit, was with the Father before the world\nwas (Titus 1:2). But now, in the fulness of time, that is, when\nthat time that the Father and he had concluded on, was come, 'God\nsent forth his son [which was with him before the world was (John\n17:5)] made of a woman' (Gal 4:4); that is, born of a woman. 'And\ntook upon him the form of a servant, and was made in the likeness\nof men' (Phil 2:6,7). Now as he was born of a woman, as he was\nin the likeness of men, so he ascended to the right hand of his\nFather, in our nature. And for this, I pray turn to Acts 1:9-11\nand there you shall find, that he is the same that was born of the\nvirgin, that very man that was crucified; if you compare verse 3\nwith verses 9, 10, 11 you will find it so to be. Now in verse 9\nafter he had spoken many things while they beheld, that is, while\nhis disciples looked on him, he was taken up, that is, he was taken\nup from them into heaven, as in verse 11 and a cloud received him\nout of their sight. And while they looked up stedfastly towards\nheaven, as he went up (which heaven, was not within them; if it\nhad, they needed not to have looked toward the clouds and the\nheaven without them) behold two men stood by them, not in them,\nin white apparel, which also said (that is, the two men, or angels\nwhich stood by them said) Ye men of Galilee, why stand ye gazing\nup into heaven? Here again, they did not look within them, but\nstood gazing or looking after the Lord Jesus, the Son of Mary,\nwho was carried away from them in a cloud (v 9). But why (say the\nangels) do you stand gazing so much into heaven: your master will\ncome again after a certain time (Matt 25:19; Mark 13:34). For,\nThis same Jesus, namely, which was crucified, which rose again,\nand hath been with you these forty days, which also you see go\ninto heaven, shall so come, (namely in a cloud) as ye have seen\nhim go into heaven (Acts 1:3). But shall he not lose his body\nbefore he come again? No say the angels, he shall so come, that\nis, as ye have seen him go; in like manner, that is, with the same\nbody. Or else I am sure he cannot come in the same manner, if he\nlose his body before he comes again; for he went thither with that\nbody. But that same Jesus that was crucified, is he that went,\nor ascended up into heaven. If you compare Luke 24:39-44 with the\n50th and 51st verses of the same chapter, you may clearly find it\nso to be. And therefore if he come again in like manner, he must\ncome again with the same body wherewith he was crucified.\n\nObject. But you will say, The scripture saith, he that descended\nis the same that ascended, which to me (say you) implies, none\nbut the Spirit's ascending?\n\nAns. For answer, we do not say, (as I said before) that it is\nanother that ascended, but the very same: That is, the very same\nChrist, that was with the Father from everlasting did come down\nfrom heaven: That same Christ also that came down from heaven did\nascend up thither again; only, he descended without a body from\nheaven, and took flesh and blood upon him from the virgin. And\nthough he descended without a body, yet he, the very same Christ\nthat descended without a body, the same did ascend again with\na body, even that very body that he took of the virgin Mary. See\nLuke 24 from 39th to 51st verses; Acts 2:30, 31; John 15:1; 1\nCorinthians 9:24, 25. Now let me give you a similitude, for it is\nwarrantable; for both Christ and his apostles did sometimes use\nthem, to the end, souls might be better informed. The similitude\nis this, Suppose there come into thine house a man that is naked,\nand without clothing, though he go out of thy house again well\nclothed, yet the same man that came in without clothing, is the\nsame man also that goes out of thy house, though very well clothed.\nEven so it is in this case, The Lord Jesus came into the womb of\nthe virgin, Spirit (Matt 1:18), but he came out of the womb clothed\nwith a body, and went up into heaven again clothed with a body.\nCompare Luke 24:39 with Acts 1:11 and 2 :30, 31.\n\nNow also I shall lay down some few things to be considered, for\nthe better clearing of it.\n\nConsider 1. That he did say to his disciples that he would go away\nfrom them (John 14:3, 16:7; Matt 25:19). Yea, saith he, I go and\nprepare a place for you, and then I will, after a long time, come\nagain, and take you to myself, that where I am, that is, whither\nI am going, there ye may be also. Now, I say, if Christ had not\ngone from his disciples (for that was his meaning) touching his\nbodily presence; I say, if he had not gone away from them, in respect\nof his bodily presence, he had said more than he had performed;\nwhich is horrible blasphemy once to assert; which going of his,\nis his going into heaven. See 1 Peter 3:22.\n\nConsider 2. That there it was that he was to receive the promise\nof the Father (Luke 24:49), which promise was the shedding forth\nin an abundant manner the blessed Holy Ghost. And for this see\nActs 2:33-36, 'Therefore being by the right hand of God [which is\nin heaven] exalted, and having received of the Father the promise\nof the Holy Ghost, he hath shed forth this, which ye now see and\nhear. For David is not ascended into the heavens: but he saith\nhimself, the Lord said unto my Lord, Sit thou on my right hand,\nuntil I make thy foes thy footstool. Therefore let all the house\nof Israel know assuredly [for 'tis very true] that God hath made\nthat same Jesus, whom ye have crucified, both Lord and Christ.'\n\nConsider 3. That if he were on earth, he could not be a priest (Heb\n8:4). Now the man Christ Jesus is a glorious priest (Heb 7:24) in\nthe heavens (Heb 9:24). And therefore he is able to save to the\nuttermost, all that come to God by him, seeing he ever liveth to\nmake intercession for them. (This man (7:25)).\n\nConsider 4. If he be not gone into heaven, both his own, and his\nApostles' doctrine is false; yea, the witness of the angels also,\nwhich to think were damnable infidelity in any man (1 Peter 3:22;\nActs 1:9-11).\n\nConsider 5. Know that he is gone into heaven, because the scriptures\nsay he is; which is the very truth of God, spoken by his holy\nApostles and prophets: Yea, holy men of God, spake them as they\nwere moved by the Holy Ghost (Eph 6:9; 1 Peter 3:22; Heb 9:24).\n\nConsider 6. If thou sayest that that man is not gone into heaven,\nthen thou must also conclude that he is still in the grave; and if\nso, then thou sayest that the prophets, apostles, angels, Christ,\nGod, and all are liars, who have testified these things in the\nscriptures for glorious truths (Isa 26:19; Acts 10:40-43, 13:30-39,\n1:9-11; Rev 1:17,18, 2:8). And as the Apostle saith of himself,\nand the rest of the Apostles and ministers of Jesus Christ, 'And\nwe are found false witnesses of God; because we have testified\nof God that he raised up Christ: whom he raised not up, if so be\nthat the dead rise not.--But now is Christ risen from the dead,\nand become the first fruits of them that slept. For as by man\ncame death, by MAN came also the resurrection of the dead' (1 Cor\n15:15,20-22).\n\nSecond, Now I am to prove, that he is above the clouds and the\nheavens. My meaning is, he is above the lowest heavens. For there\nare three, as appears in 2 Corinthians 12:1-4. I knew a man in\nChrist, (saith Paul there) caught up into the third heaven. Now,\n\nHeaven in scripture, is taken sometimes metaphorically, and sometimes\nproperly. First, Metaphorically it is taken for the church and\npeople of God, as in Revelation 12:12. Second, Properly, it is\ntaken for the material heaven, where the sun, moon, and stars are\nplaced, as in Genesis 1:8, 14, 15, 16 compared together: above\nwhich heaven, Jesus the Son of Mary is ascended. Therefore I pray\nyou consider with me a little.\n\nConsider 1. That when he went into this heaven into which he is\ngone, he went AWAY from his disciples, as it is written, If I go\nnot away, the comforter will not come (John 14:2,3; John 16:7;\nActs 1:9-11). So that he did not go into a heaven within them in\nhis person and human nature. If so, he must needs go into that\nheaven without, above the clouds and the stars (Gen 1:8,5,16).\n\nConsider 2. He was caught away in a cloud; yea, and was caught\nupwards from them, as it is Acts 1:9-11 and carried away into\nheaven; yea, and his disciples stood gazing or looking up after\nhim into heaven, which heaven must needs be that above the clouds.\n(1.) If you consider the posture of the disciples, they looked\nupwards after the cloud that did take him away. (2.) Consider the\nmanner of his going, it was in a cloud. (3.) He was received out\nof their sight. (4.) And so received up into heaven; which heaven\nmust needs be above the clouds, where God is in his special presence\n(Job 22:12-14). But further,\n\nConsider 3. That those believers that are alive at this day in\nthe body, 'are absent from the Lord' (2 Cor 5:6), but now, if the\nman Christ were ascended into that heaven within them, he would\nneither be 'absent from them,' nor they from him; but in that he\nis absent from them touching his bodily presence, and they from\nhim touching the same, it is evident that that heaven into which\nhe is ascended, must needs be without, above the clouds.\n\nConsider 4. That that heaven into which the man Christ is ascended,\nmust contain him till the time of the restitution of all things,\nas in Acts 3:21 into which heaven he hath been ascended above\nsixteen hundred years by computation. And I am sure there is not\na saint that doth live in the world half so long, before he fall\nasleep, and be gathered to his fathers; so that that heaven into\nwhich he is ascended, is not within, but must needs be that above\nthe clouds. But\n\nConsider 5. That he that ascended from his disciples, was a man,\nwith flesh and bones, not a sprit only; for handle me, and\nsee, (saith he) for a spirit hath not flesh and bones, as ye see\nme have (Luke 24:39,50,51). Now let the adversaries show by the\nscriptures, that there is any place in them called heaven, that\nis able to contain a man of some four or five feet long, the space\nof fifteen or sixteen hundred years; besides that: therefore, it\nmust needs be that heaven without, which is above the clouds and\nstars.\n\nConsider 6. That heaven into which the Lord Jesus that man is\nascended must not contain him always; for, saith the Apostle (1\nThess 4:16) 'The Lord himself shall descend from heaven with a\nshout, with the voice of the archangel.' So that there is another\ndescending from that heaven into which he is ascended; and his\ndescending from that heaven is to this end, namely, to take his\npeople to himself, as it is verse 17 so that it is clear that it\nis not any heaven within thee, into which the man Christ that was\nborn of the Virgin Mary is ascended, but it must needs be that\nheaven without, which is above the clouds (Heb 12:22). If thou\nconsider, that the place into which he ascended, even the heaven\ninto which he is entered, is the same place where all the deceased\nsaints are in their spirits: 'Therefore,' saith Paul, 'I desire\nto depart, and to be with Christ, which is far better.' Now Paul\ndid not in this place (Phil 1:23) mean the enjoying of Christ\nonly in the Spirit; for that he enjoyed in great measure when he\nspake these words; but he spake of a dying, and being with Christ\nafter this life is ended; as is clear if you compare the 20th to\nthe 26th verses together, being absent from him while he was here\nin the body (2 Cor 5:6). For 'whilst we are at home in the body,\nwe are absent from the Lord.'\n\nConsider 7. That that heaven into which the man Christ is ascended,\nis not into his church on earth; but into heaven without, above\nthe clouds and the stars (John 16:7, 14:1-3; 1 Tim 2:5). And this\nDavid doth prophesy of (Psa 47:5), where he saith, 'God is gone up\nwith a shout, the LORD with the sound of a trumpet.' Now Christ,\nas God merely, could not go up, being no less in one place than\nanother; but as God-man, or in his human nature, he went up; as\nwill clearly appear (Eph 4:8-10) where he speaketh of his triumph\nover all the enemies of his people at his resurrection and ascension\ninto heaven above the clouds.\n\nConsider 8. When Christ doth descend from that heaven into which\nhe is now ascended, his saints and he will meet one another, just\nin the air, according to the scripture (1 Thess 4:16,17), 'For,'\n(saith he) 'the Lord himself shall descend from heaven with a\nshout, with the voice of the archangel, and with the trump of God:\nand the dead in Christ shall rise first: [that is, they shall come\nout of their graves]. Then we which [shall be saved] are alive\n[at that day] and remain shall be caught up together with them in\nthe clouds, to meet the Lord in the air, and so shall we ever be\nwith the Lord.'\n\nPray mark here a little, and see what heaven the man Christ is\nascended into, and see if it be not the heaven without, above the\nsun, moon, and stars.\n\nWhen Christ and his saints do meet a second time together, the\none ascends and the other descends; the one is caught up in the\nclouds towards the heaven, the other descends from heaven towards\nthe earth, and they must needs meet one another just in the air,\nthat is, between the heaven and the earth. So then, the one coming\nfrom heaven and the other from the earth, and their meeting being\nin the air, which is between heaven and earth, is an undeniable\ndemonstration, that that heaven into which the man Christ is\nascended, must needs be that heaven without, above the sun, moon,\nand stars (Phil 3:20; 1 Thess 1:10). And thus much touching the\nSon of Mary, his ascending up into the heaven without above the\nclouds (Acts 1:9-11, 3:21; 1 Peter 3:22).\n\nINTERCESSION. In the next place, now I shall prove the intercession\nof the man Christ Jesus to be in the heaven that I have been\nspeaking of; though some have mocked at it, and others have called\nit juggling; which names here I shall not mention, only I shall\nadmonish them, that they do not blaspheme the truth and Son of\nGod in his intercession.\n\nI shall quote some of the scriptures that hold out this truth,\nand so pass on.\n\nFirst, And first of all, see Psalm 16:4 where David prophesying\nof the intercession of Christ, saith, 'Their sorrows shall be\nmultiplied that hasten after another God, [speaking of the wicked]\ntheir drink-offerings of blood will I not offer, nor take up their\nnames into my lips.' Now, compare this with Hebrews 8:4 where\nhe saith, 'if he were on earth, he should not be a priest.' And\nHebrews 9:24, 'For Christ is not entered into the holy places\nmade with hands, [meaning the temple which Solomon built] which\nare the figures of the true; but into heaven itself, now to appear\nin the presence of God for us': 'wherefore he is able also to save\nthem to the uttermost, that come unto God by him, seeing he ever\nliveth to make intercession for them' (Heb 7:25).\n\nSecond, But you will say, is there a man made mention of here?\nYes, for the scripture saith, 'There is one God, and one mediator\nbetween God and men, the man Christ Jesus' (1 Tim 2:5). And in\nthat 8th to the Hebrews made mention of before; where the Apostle\nis speaking of Christ's priestly office, as he is in the heavens,\ncompared with other priests that are on earth; he saith (v 3),\n'For every high priest is ordained to offer gifts and sacrifices:\nwherefore [speaking of Christ] it is of necessity that this man\nhave somewhat also to offer. For if he were on earth, he should\nnot be a priest, seeing that there are priests that offer gifts\naccording to the law,' which law was the law of Moses (9:19-23),\nwhere also he is speaking of the priesthood of the priests under\nthe law, and their offering of the blood of bulls and goats (v 12\ncompared with vv 19-21). And of the Lord Jesus the high priests\nof saints, and of his blood (v 14 compared with v 24). Now as men\nunder the law did offer up the blood of bulls and goats, so the\nman Christ Jesus did offer up his own blood to his Father; and this\nyou may clearly see, if you compare Hebrews 9:14 where he saith,\n'How much more shall the blood of Christ, who through the eternal\nSpirit offered himself without spot to God, purge your consciences\nfrom dead works to serve the living God?' [with] Hebrews 10:12\nwhere he saith, 'But this man [meaning the Son of the Virgin (2:14\ncompared with Matt 1:21)] after he had offered one sacrifice for\nsins, for ever sat down on the right hand of God'; again (Heb 7)\nthe chapter I mentioned before, you shall find his intercession\nplainly held forth, if you read verse 22 and so on, where the\nscripture saith, 'By so much was Jesus made a surety of a better\ntestament. And they truly were many priests [meaning the priests\nunder the law] because they were not suffered to continue by\nreason of death': (that is, the high-priest under the law, could\nnot live ever in this world, because it was appointed to all men\nonce to die) (Rev 2:8). But when he speaks of Christ Jesus, he\nsaith on this wise, 'But this man, because he continueth ever,\nhath an unchangeable priesthood' (Rev 1:18). Wherefore he (this\nman) is able also to save them to the uttermost that come unto\nGod by him, seeing he (this man) ever liveth to make intercession\nfor them. And thus in brief have I proved through the assistance\nof the Lord, the intercession of the Son of Mary, which is also\nthe Son of God. And this concerning Christ's priestly office,\nmight serve also for a proof of his being in the heaven without,\nabove the stars. But all men may see (unless they be blind) that\nthese are the truths of our Lord Jesus Christ, and of God his\nFather; and that those men that oppose them (as the quakers do)\nare very violently possessed of the devil, and besides themselves;\nand have neither the truth of God, nor his Spirit in them (2 John\n9:10; John 5:38,42).\n\n[CHRIST JUDGE OF QUICK AND DEAD.] And now through the assistance\nof the Lord, I shall come to the last that I promised, and that\nis to prove, that this very man Christ, will come to judge the\nquick and the dead. And first, I shall prove the truth itself,\nviz., That that man shall come again to judge the world, quick\nand dead. Second, I shall shew you that his coming will be very\nshortly. Third, What shall be done at his coming. fourth, Who\nshall stand when he shall come, and who not.\n\nFirst, That that man that was born of the Virgin Mary shall come\nagain to judge the quick and the dead, read 2 Timothy 4:1. 'I,\n[saith Paul] charge thee therefore before God, [speaking to him,\neven to Timothy, and so to all believers] and the Lord Jesus\nChrist, who shall judge the quick and the dead at his appearing\nand his kingdom.' Now if you would know who this Lord Jesus is,\nlook into Acts 10:28 and you shall see it was Jesus of Nazareth;\nwould you know who that was? read Matthew 2 towards the end, and\nyou shall see it was the Son of Mary the Virgin, who was espoused\nto Joseph the carpenter. But read Acts 10:38-42, you shall find\nthese words, 'God anointed Jesus of Nazareth with the Holy Ghost\nand with the power: who went about doing good, and healing all\nthat were oppressed of the devil; for God was with him: And we\nare witness of things which he did both in the land of the Jews,\nand in Jerusalem; whom they slew and hanged on a tree, [even\nJesus of Nazareth] Him God raised up the third day, and shewed him\nopenly; not to all the people, but unto witnesses chosen before\nof God, even to us, who did eat and drink with him after he rose\nfrom the dead. And he commanded us to preach unto the people, [that\nis, God commanded us] and to testify [that is, to be bold in our\npreaching] that it is he [namely, Jesus of Nazareth, whom the\nJews did thus crucify] which was ordained of God to be the judge\nof quick and dead.' This is he also that is spoken of in Acts\n17:30, 31. 'The times of this ignorance God winked at; [meaning\nmen's being without the gospel] but now commandeth all men everywhere\nto repent: Because he hath appointed a day [which day is the day\nof judgment (Matt 12:36)] in the which he will judge the world\nin righteousness, by that man [namely, Jesus of Nazareth] whom he\nhath ordained, [compare this with that in Acts 10:38-42] whereof\nhe hath given assurance unto all men [that is, hath given a sure\nsign unto all men] in that he hath raised him, [that is, in that\nhe hath raised Jesus of Nazareth] from the dead.' This also is\nChrist's own meaning (Matt 24) where speaking of his second coming,\nhe styleth himself the Son of man, saying: 'And then shall appear\nthe sign of the Son of man' (v 30), and 'so shall also the coming\nof the Son of man be' (v 27). So shall also the coming of the Son\nof man be (v 37). So shall also the coming of the Son of man be\n(v 39). Where, by the way, it is observable to see how the Lord\nof life and glory doth in this chapter, where he speaketh of his\nsecond coming, for the most part style himself the Son of man.\nSure he doth it to this end, because he will not have his humanity\nand the doctrine thereof, to be razed out from under heaven: For\nhe knew, that in the last days, there would come mockers 'walking\nafter their own lusts, and saying, Where is the promise of his\ncoming' (2 Peter 3:3). I could multiply scriptures to prove this\ndoctrine of his second coming, as Hebrews 9:28; 2 Peter 3; 2 Thess\n1:6-8; Luke 21; Matt 24, 25; Eve 22:7, 12 and 20; 2 Corinthians\n5:10; Romans 14:10; Acts 24:25. But,\n\nSecondly, I will shew you that his coming will be shortly. It is\ntrue, no man can tell neither the day nor the hour, yet so far as\nthe scriptures will give us light into the nearness of his coming,\nso far we may go. And if you read Matthew 24 you shall see many\nsings of his coming spoken of.\n\n1. There is falling away from the faith spoken of. And that hath\nbeen fulfilled and is fulfilling every day.\n\n2. Wars and rumours of wars is another sign that his coming doth\ndraw night, even at the doors.\n\n3. The love of many waxing cold, is another sign that it is nigh,\neven the coming of Christ. And how cold is the love of many at\nthis day? They that were hot two or three years ago, are now grown\nlukewarm and cold. They are cold in the Lord's appearing. They\nare cold in the profession of the gospel. They are cold in love to\nthe saints, they are cold in the worship of God; Yea, very cold,\nwhich is a notable demonstration that the coming of the Lord\ndraweth nigh.\n\n4. The stars falling from heaven; (That is professors falling\nfrom the faith which once they professed) is another sign that\nthe coming of the Lord is at hand. And how many professors do you\nsee now a-days, fall from the doctrine of God, and his Son Jesus\nChrist, as though there were no such thing as a world to come,\nand no such thing as a Lord Jesus Christ, and his second coming.\n\n5. Many poor souls will go on in their profession with lamps\nwithout oil, just before his second coming (Matt 25:1-7). And the\nLord knows that most of the professors of this generation, are\nsuch kind of professors, yea, very foolish professors, which is\nanother sure sign, that the coming of the Lord draws nigh.\n\n6. When the time of Christ's second coming is at hand, there will\nbe but a very little faith in the world. And the Lord knows, that\nthere be many, who are now as high as lucifer, that at that day\nfor want of faith will be thrown down to the sides of the pit:\neven in the very belly of hell.\n\n7. Another sign of Christ's second coming, is the carnal mindedness\nof the most of the world; and the very carriages of almost all\nmen now living do discover this truth to be at this day fulfilled,\nand know that when they shall say peace and safety, then sudden\ndestruction comes, and they shall not escape (1 Thess 5:1-4).\n\n8. Before Christ's second coming, there shall come many false Christs\nand false prophets, and shall shew great signs, and wonders, to\nseduce if it were possible the elect (Matt 24:24; Mark 13:22). And\nis not this more clearly fulfilled in our days than ever it was,\nespecially among those men called quakers, who being as persons,\nwhose consciences are seared with an hot iron, and they being sealed\nup unto destruction, do some of them call themselves Christ, and\nshew great signs, (as their quaking) and such a legal holiness, as\nmakes the simple admire them, and wonder after them, which shews\nthe coming of Christ to be very nigh.\n\n9. Before Christ's second coming, there shall come scoffers in\nthe world, walking after their own lusts (2 Peter 3:3) and if ever\nthis scripture was fulfilled, it is fulfilled on these men called\nquakers: For they are the men, that at this day make a mock\nat Christ's second coming, which shall be from heaven without (1\nThess 1:10; Phil 3:20); and therefore saith the Holy Ghost, these\nmockers shall be such as shall say, where is the promise of his\ncoming? For since the fathers fell asleep, all things continue as\nthey were, see 2 Peter 3:3-7. And there you shall see their mocking\nand the reason of it. Read and the Lord give thee understanding.\nBut I would not have thee think that I speak at random, in this\nthing, Know for certain, that I myself have heard them blaspheme;\nyea, with a grinning countenance, at the doctrine of that man's\nsecond coming from heaven above the stars, who was born of the\nVirgin Mary. Yea, they have told me to my face, that I have used\nconjuration, and witchcraft, because what I preached was according\nto the scriptures. I was also told to my face, that I preached up\nan idol, because I said, that the Son of Mary was in heaven, with\nthe same body that was crucified on the cross; And many other\nthings have they blasphemously vented against the Lord of life and\nglory, and his precious gospel. The Lord reward them according as\ntheir work shall be.\n\nI could have hinted in many other things which Christ and his\nApostles have shewed to be signs of his coming. But I shall commend\nthe holy scriptures unto thee, which are able to make the man of\nGod perfect in all things, through faith in the Lord Jesus (2 Tim\n3:17).\n\nNow you have also the manner of his coming how it shall be, most\nnotably laid down in the scriptures. I shall hint in a few things\ntouching it.\n\n1. He will come when there is but very few looking for his coming.\n'When they shall say, peace and safety; then sudden destruction\ncometh' (1 Thess 5:1-3). Which sudden destruction will be at his\nsecond coming, for that is it which the Apostle spake of in those\nthree verses. Then will all the world be caught at such an unexpected\ntime, that it will come upon them, even as a snare cometh upon\nthose creatures that are caught in it. As it is written (Luke\n21:35) 'For as a snare shall it come on all them that dwell on the\nface of the whole earth.' Which is all on a sudden, before they\nare aware.\n\n2. He cometh with all his saints and angels. Then will the Lord\ndescend from that heaven, into which he is now ascended, as it is\nwritten in 1 Thessalonians 4:16. Then will he come, and all his\nsaints with him, as Jude saith in his Epistle, 15. then shall\nAbel and Enoch, Noah and Abraham, David and Job, Peter and Paul:\nTogether with all the saints which have been, now are, or hereafter\nshall be, and they shall sit on the throne with the Lord Jesus\nChrist, as in Matthew 19:28. Before whom shall all the nations\nof the world be gathered, as it is written (Joel 3:12). 'Let the\nheathen be wakened [or raised out of their graves (Dan 12:2)]\nand come up to the valley of Jehoshaphat: for there will I sit to\njudge the heathen round about.' Which never was yet accomplished,\nthough it shall certainly be, in God's time: To the astonishment,\nand everlasting damnation of all those that shall continue mocking,\nor sinning against God and his Christ.\n\n3. He shall come in a flaming fire, (when he doth come again: he\nwill come in such a manner, as will make all that shall be found\nin their sins rather seek to creep under a mountain, than to meet\nthe Lord of glory (Rev 6:15)). As Isaiah saith, 'For, behold, the\nLORD will come with fire, and with his chariots like a whirlwind,\nto render his anger with fury, and his rebuke with flames of fire'\n(Isa 66:15). 'To execute judgment upon all, and to convince all\nthat are ungodly among them, of all their ungodly deeds which they\nhave ungodly committed, and of all their hard speeches, which\nungodly sinners have spoken against him' (Jude 15), as I shall\nshew farther by and by.\n\nThird, And therefore in the next place, I shall shew you, what\nshall be done when he is come.\n\n1. When Christ is come the second time, they that are in their\ngraves shall arise, and come forth of their graves (as I said\nbefore) in which they have lain according to that in John 5:28, 29.\nWhere Christ saith, 'Marvel not at this: for the hour is coming,\nin the which all that are in the graves shall hear his voice, and\nshall come forth; they that have done good, unto the resurrection\nof life; and they that have done evil, unto the resurrection of\ndamnation.' You will say, Are these graves spoken of here, the\ngraves that are made in the earth? Yea, that they are, and for\na further proof of the same, look into Daniel 12:2. Daniel there\nspeaking of the same thing saith, 'And many of them that sleep in\nthe dust of the earth shall awake, [or arise] some to everlasting\nlife, and some to shame and everlasting contempt' (or damnation).\n\nI shall not stand here to dispute any distinctions of the\nresurrections, only prove that the dead shall arise; and that is\na clear truth from the scriptures (Acts 10:42; Rev 20:11-14; 1\nThess 4:16; 1 Cor 15:52). 'The dead shall be raised.'\n\n2. He shall call all men and women to an account for all their[3]\nclose sinful thoughts, words and actions; then will the secrets\nof all hearts be made manifest. Then shall all thy adulterous,\nand thievish, and covetous, idolatrous, and blasphemous thoughts\nbe laid open, according to that saying, 'Their consciences also\nbearing witness, and their thoughts the mean [time, or] while accusing\nor else excusing one another' (Rom 2:15). But when? Why, 'In the\nday when God shall judge the secrets of men by Jesus Christ' (v\n16). See also 1 Corinthians 4:5, 'Therefore judge nothing before\nthe time.' What time is that? Why, when the Lord comes; what will\nhe do? He 'will bring to light the hidden things of darkness,'\nthat is, all those cunning, close, hidden wickednesses that thou\nin thy life-time hast committed; yea, he will 'make manifest the\ncounsels of the hearts'; that is, the most hidden and secret things\nthat are contrived and plotted by the sons of men. Then shall all\nthe midnight whore-mongers be laid open with all their sins; Then\nthou (it may be) who has committed such sins as thou wouldest not\nhave thy neighbour, thy father, thy wife, thy husband, or any one\nelse know of for thousands, then thou shalt have them all laid\nopen, even upon the house tops (Luke 12:3). Then thou that hatest\nGod's children; his ways, his word, his Spirit; then thou that\nmakest a mock at Jesus of Nazareth's second coming, then thou\nthat livest in open prophaneness, or secret hypocrisy, then I say,\nwill be such a time of reckoning for you, as never was since the\nworld began, then you that shall die in your sins, will cry to\nthe mountains, Fall on us, and cover us from the face of him that\nsits on the throne, and from the wrath of the Lamb (which Lamb\nis the Man Christ Jesus (John 1:29)). And ah, my friends! If the\nvery looks of God be so terrible, what will his blows be, think\nyou? Then if all thy idle words shall be accounted for, as it is\nwritten, 'But I say unto you, That every idle word that men shall\nspeak, they shall give account thereof in the day of judgment' (Matt\n12:36) and also all thy filthy actions shall be then regarded in\nsuch sort, as thou shalt receive a just recompense for them. And\nknow, saith the scripture, 'that for all these things, God will\nbring thee into judgment' (Eccl 11:9). Then\n\nThou that art an unbeliever, shalt be sure to fall under the judgment\nfor all thy sins. (1.) Thou must give an account. (2.) Thou must\nfall in the judgment. Oh my friends, there are hot days a-coming\nfor all those that are found out of the Lord Jesus: Behold, saith\nMalachi, 'The day cometh, that shall burn as an oven; and all\nthe proud, yea, and all that do wickedly, shall be stubble: and\nthe day that cometh shall burn them up, saith the LORD of hosts,\nthat it shall leave them neither root nor branch' (4:1). The day\nof judgment will burn like an oven, and all that have not the\nrighteousness of Christ upon them shall be as stubble. Ah friends,\nput a red hot oven and stubble together, and what work will there\nbe! Even the one will burn and destroy the other.\n\n3. When Christ doth come the second time, another end of his coming\nwill be to pure out all things that offended in this kingdom (Matt\n13:41,42). 'The Son of Man shall send forth his angels, and they\nshall gather out of his kingdom all things that offend, and them\nwhich do iniquity; And shall cast them into a furnace of fire;\nthere shall be wailing and gnashing of teeth.' There are many\nthings that do offend in his kingdom now: namely\n\n(1.) The lukewarm professor, he doth offend, (a.) the Lord, (b.)\nhis people. But then thou lukewarm offending professor shalt offend\nthe church of God no more.\n\n(2.) The loose professors do also offend God, Christ and his church.\n(a.) He scandals the gospel by his loose walking, and naughty\ncarriages. (b.) He doth make the world blaspheme the name of God\nby the same. (c.) He grieves the hearts of God's people (Phil\n3:18). But know that thou also shalt be taken away from offending\nany more, God, Christ, and his saints, and thou shalt have weeping\nand gnashing of teeth, for thy thus offending (Matt 18:6,7).\n\n4. Another end of Christ's second coming, is to cut off all the\nignorant persons that are in the world. There is a generation of\npoor souls that do think to be excused for their ignorance: Alas!\nsaith one, I am a poor ignorant man, or woman; and therefore I\nhope that the Lord will have mercy upon me: we cannot, say others,\ndo as such and such, and will the Lord condemn us? And thus poor\nsouls, as they are in the broad way to destruction, lest they\nshould miss of the way to hell; do swallow down by clusters, that\nwhich will poison them, body and soul for ever and ever.\n\nQuest. But you will say, What, will not the Lord have mercy on\nignorant souls?\n\nAns. Not on those who live and die in their ignorance. He himself\nhath said (Isa 27:11), 'For it is a people of no understanding:\ntherefore he that made them will not have mercy on them, and he\nthat formed them will shew them no favour.' Again, Paul also in\nthat 2 Thessalonians 1:8 saith, that when Jesus Christ shall come\nto judge the world, he doth come to take vengeance on all 'them\nthat know not God, and that obey not the gospel of our Lord Jesus\nChrist.'\n\nBut ye will say, Who are those ignorant persons, that shall find\nno favour at that day? or how doth the ignorance discover itself?\nI shall only mention three or four sorts of men; and leave thee to\nthe scriptures, which if thou read them diligently, will further\nlay them open before thee. And,\n\n(1.) The profane scoffer, who makes a mock at the truths of God,\nand so goes on in his sins, for this see in 2 Peter 3:3 which\nthe apostle attributes to their ignorance (v 5). And therefore he\nlikens them to brute beasts (2:10,12) who 'walk after the flesh in\nthe lust of uncleanness,' and 'speak evil of the things that they\nunderstand not; and shall utterly perish in their own corruption';\nwho because they understand not the scripture, nor the power of\nGod in them, speak evil of the truths therein contained, and think\nthe Lord like unto themselves (Psa 50).\n\n(2.) The formal professor, who hath only a notion of the gospel,\nand some seeming holiness, but wants gospel faith: such are called\nfoolish virgins (Matt 25:2,3) to whom Christ will say in that day,\nVerily, 'I know you not.' Add hereto, those that think it enough\nto confess Christ with their mouths, and profess that they know\nGod, but deny him in their works; such notwithstanding all their\nprofession, shall, if they so continue, perish eternally, being\nabominable, disobedient, and to every good work reprobate, or void\nof judgment, that is, ignorant (Titus 1:16).\n\n(3.) The legal righteous man or woman, though they walk blameless,\nas touching the righteousness that is in the law: For they being\nignorant of God's righteousness, go about to establish their own\nrighteousness, as reading, hearing sermons, prayers, public or\nprivate, peaceableness with their neighbours, fasting, alms, good\nworks as they count them, just dealings, abstinence from the grosser\npollutions of the world, stricter obedience to the commandments\nof the first and second table; all which with many other things\nmay be comprehended in their own righteousness, and it is grounded\non their ignorance, and goes on in rebellion; and such ignorant\npersons shall in that day perish, not submitting through ignorance\nto the righteousness of God, Romans 10:3 compared with Luke 19:27\nwhere Christ saith, that when he shall come the second time, he\nwill command those his enemies, who submitted not themselves to\nhim, (who is called the righteousness of God (Isa 46:13)) or would\nnot have him to reign over them, to be slain before his face.\n\n(4.) Those whose hearts are set upon the world, and follow the\nalluring persuasions of it; the Lord calls such fools (Luke\n12:20; Prov 7:7), who go after it (viz. the world, held forth by\na similitude of a woman with the attire of an harlot) as an ox\nto the slaughter, or a fool to the correction of the stocks, till\na dart strike through his liver, as a bird hasteth to the snare,\nand knoweth not that it is for his life: and knows not, mark, it\nis through ignorance (v 23).\n\n5. A fit end of Christ's coming, is, that his righteous ones might\nshine as the sun in the glory, or kingdom of their father (Matt\n13:43). There are many things that do hinder the people of God\nfrom shining forth as the sun now.\n\nAs, They have a body of death, which makes them fetch many a groan\nin their journey to Canaan (Rom 7:24; 2 Cor 5:2). They meet with\nmany a sad temptation, which also makes them in heaviness many a\ntime (1 Peter 1:6). They have also many other things that do hinder\ntheir shining now; but then the body of death shall be left off.\nMy meaning is, that sin shall be no more in the natures of God's\npeople then: Their bodies that are now so vile, shall then be made\nlike unto the glorious body of the Son of God, 'Who shall change\nour vile body, that it may be fashioned like unto his glorious\nbody, according to the working whereby he is able even to subdue\nall things unto himself' (Phil 3:21).\n\n6. Another end of Christ's coming shall be to take an account of\nhis children, how they have laid out their talents, that he hath\ncommitted to their trust (Matt 25:19; Rom 14:12; 2 Cor 5:10).\n\n7. Another end of his coming is, to set up his kingdom, which\nwill be glorious indeed at his appearing (2 Tim 4:1; Rom 8:19-21).\nI do but touch these things, because I would hasten towards a\nconclusion; many other things might have been spoken to, but at\nthis time I shall forbear.\n\nBut you will say, Who shall stand when he appears? Why, I told\nyou before, that 'the ungodly shall not stand in the judgment,\nnor sinners in the congregation of the righteous' (Psa 1:5). Let\nhim be close or profane, as I told you even now, all shall be laid\nopen, all shall be made manifest, all shall come into judgment.\n\nAh poor soul! It is not then thy brave words will save thee; it\nis not thine eloquent tongue that will then do thee any good:\nif thou be without the wedding garment, thou wilt be speechless,\nas in Matthew 22:12. But thou that art a converted person, shalt\nstand in the judgment; thou that art born again shalt enter into\nthe kingdom, and none else (John 3:5; Rev 21:27).\n\nBut how shall I know that I am born again?\n\n(1.) Why, if thou art born again, then thou knowest that thou wast\nnot born a Christian at first (Eph 2:1-3). 'You hath he quickened,\nwho were dead in trespasses and sins.'\n\n(2.) Thou knowest that once thou hadst no faith in the Lord Jesus;\nand wert convinced of sin because thou didst not believe in the\nSon of Mary (John 16:9).\n\n(3.) Thou seest all true joy through the blood and righteousness\nof the Son of Mary (1 Cor 15:57; Rom 7:25).\n\n(4.) Art thou born again? Then thou canst not be quiet till thou\nseest God smile, and lift up the light of his countenance upon\nthee (2 Cor 4:6; Psa 4:6) and that through the face of the Son of\nMary, the Son of God.\n\n(5.) Thou knowest that God hath given thee thy faith (Phil 1:29;\nEph 2:8).\n\n(6.) Art thou born again? Then thou knowest that the doctrine of\nthe Son of Mary the Virgin, is a right doctrine (2 John 9).\n\n(7.) Then also thou lookest for the personal appearing of the Son\nof Mary from heaven in the clouds, the second time (Heb 9:28; Rev\n1:7).\n\nThese things, though plain, yet if the Lord set them home upon\nthy conscience, may be profitable both to thee and me. Therefore\nlet us examine the matter a little. And\n\nExamine 1. Thou thinkest that thou art a Christian; thou shouldest\nbe sorry else: Well, But when did God shew thee that thou wert\nno Christian? When didst thou see that: And in the light of the\nSpirit of Christ, see that thou wert under the wrath of God because\nof original sin? (Rom 5:12). Nay, dost thou know what original\nsin means? Is it not the least in thy thoughts? And dost thou not\nrejoice in secret, that thou art the same that thou ever wert? If\nso, then know for certain that the wrath of God to this very day\nabideth on thee (John 3:36). And if so, then thou art one of those\nthat will fall in the judgment, except thou art born again, and\nmade a new creature (2 Cor 5:17).\n\nExam. 2. Thou thinkest that thou hast been born again, ('tis well\nif thou hast) but least thou shouldest deceive thy poor soul,\nI pray thee consider, when did the Spirit of the Lord Jesus shew\nthee, that thou hadst no faith in thee by nature? And when did\nthe Spirit of Christ convince thee of sin, because thou didst not\nbelieve in him? It may be thou hast been convinced of sins against\nthe law, by the law, and thine own conscience, as the Pharisees\nwere (John 8:9; Rom 3:20). Ay, but when didst thou see thyself a\nlost creature for want of faith in the son of Mary? If not, thou\nhast not yet been savingly convinced by the Spirit of Christ; for\nthat, when it convinceth effectually of sin, it convinceth of\nunbelief; though thou hast been never so much convinced of sins\nagainst the law, if thou hast not seen thyself under the power\nand dominion, guilt and punishment of sin, because thou didst not\nbelieve in Christ, thou hast not yet been savingly convinced; for\nthat's one work of the Spirit to convince of sin, 'Because they\nbelieve not on me,' saith Jesus the Son of Mary, who was espoused\nto Joseph the carpenter: But on the contrary, dost thou not say\nin thy heart, thou never hadst thy faith to seek, but hast always\nbelieved with as good a faith as any one alive? If so, then know\nfor certain that thou hast no faith of the operation of God in\nthee, according to God's ordinary working; and if so, then know,\nthat if the Son of Man should come to judge the world at this\nmoment of time, that thou with all thy faith (thou thinkest thou\nhast) wouldst fall in the judgment (2 Thess 2:12).\n\nExam. 3. Art thou born again? Then thou seest that thy great sin\nwas want of faith in the Son of Mary. Then thou seest that it is\nhe that was sent of God to die for the sins of the world (John\n1:29, 3:16-19; Acts 13:38,39) and that thou art complete in him,\nwithout any works of the law (Rom 4:5), then thou rejoicest in\nChrist Jesus, and puttest no confidence in the flesh (Phil 3:3)\nyet thou rejoicest in the flesh and blood of the Son of Mary,\nknowing that his flesh is meat indeed, and his blood is drink\nindeed (John 6:55) out of which thou wouldest very willingly\nmake thy life all thy days; out of his birth, obedience, death,\nresurrection, ascension, and glorious intercession, now at the\nright hand of his Father (Heb 7:24,25), but if thou art wavering\nin these things, know that thou art but a babe at the best, and\nfor ought thou knowest, God may cut thee off in thy unbelief, and\ncast thee into utter darkness, where there shall be weeping and\nwailing and gnashing of teeth.\n\nExam. 4. Art thou born again? Then thou seest all true peace and\njoy comes through the blood of the Son of Mary, and his righteousness,\nas in Romans 7:25 and 1 Corinthians 15:57, there are many poor\nsouls that are taken with raptures of joy, and false conceited\nconsolation (John 16:20) which doth come from the devil, and their\nown deceitful hearts; but their joy shall be turned into mourning\nand sorrow of heart (Luke 6:24,25), but thou that art a Christian\nin deed, and not in word only, rejoicest in Christ Jesus the Son\nof Mary; yea though now you see him not, yet believing, you rejoice\nwith joy unspeakable and full of glory (1 Peter 1:8). And these\ntwo things are the fruits of thy faith, and of thy joy.\n\n(1.) The Lord Jesus Christ is very precious unto thee (1 Peter\n2:7).\n\n(2.) Thou dost purify thine heart by this faith, and the power of\nthe Spirit of Christ, which thou hast received into thy soul (Rom\n8:13; Acts 15:9; John 3:3). But if thy guilt of sin goes off, and\nconvictions go off any other way than by the blood and righteousness\nof the Man Christ Jesus, thy guilt goes off not right, but wrong,\nand thy latter end will be a very bitter end without faith and\nrepentance; for it is his blood through which all true peace comes\n(Col 1:20), and there is no other name under heaven given among\nmen, whereby we should be saved, but by the Lord Jesus of Nazareth\n(Acts 4:10-12 compared together).\n\nExam. 5. Art thou born again? Then thou canst not be quiet till\nthou doest see God lift up the light of his countenance upon thee;\nyea, thou hast such a desire after the light of God's countenance,\nthat, all the glory, riches, honour, pleasure, profits, &c. of this\nworld will not satisfy, till thou doest see God to be a reconciled\nFather to thee in the Lord Jesus Christ, as it is Psalm 4:6; John\n14:8; Psalm 35:3. Then thou wilt not be quiet till thou dost hear\nfrom the Son of Mary, which is the Lord of glory, such a voice as\nthis, Son be of good cheer, thy sins are forgiven thee: And 'my\ngrace is sufficient for thee' (2 Cor 12:9; 1 Cor 2:8). But if thou\ncanst content thyself with anything below this, thou wilt, when\nall comes to all, be found but a rotten-hearted professor, who\nwill have thy portion among the slothful ones, who will fall in\nthe judgment of the Son of Man, when he comes in flaming fire with\nhis mighty angels (2 Thess 1:8).\n\nExam. 6. Art thou born again? Then thou knowest that God hath given\nthee thy faith that thou hast in his Son: Then thou art to say\nthrough grace, there was a time in which I had no faith; there was\na time in which I could not believe in the Son of God for eternal\nlife. 'But God, who is rich in mercy, for his great love wherewith\nhe loved us, even when we were dead in sins [and unbelief; which\nis the greatest;] hath quickened us together with Christ, by grace\nye are saved' (Eph 2:4,5), 'through faith' (v 8).\n\nExam. 7. Art thou born again? Then thou knowest that the doctrine\nof the Son of God, the Son of Mary, is a right doctrine, which is\nthis:\n\nThat the Son of God which was with his Father before the world\nwas (John 1:1, 17:5) came into the world in the fulness of time,\nand was made in the likeness of man (Phil 2:7) being made of\na woman or virgin, made under the law, to redeem them that were\nunder the law (Gal 4:4). And that was done in this wise. What the\nlaw could not do in that it was weak through the flesh; that is,\nthrough our flesh; God sending his own Son in likeness of sinful\nflesh, and for sin, condemned sin in the flesh, that is, condemned\nhim in the flesh for the sins of poor sinners: For this, compare\nRomans 8:3; 2 Corinthians 5:21 with Galatians 3:13 and it will\nappear clearly to be the truth of God: Also, that this Son of\nGod, which is the true God, as well as the Son of Mary, did bear\nour sins in his own body on the tree (1 Peter 2:24) and did spill\nhis own blood, which is also the blood of God (Acts 20:28), that\nhe died, and was laid in Joseph's sepulchre (John 19:38-42) and rose\nagain the third day (Acts 10:40), that very Man (Luke 24:39-45),\nand ascended up into heaven in a cloud (Acts 1:9-11) and there\never lives to make intercession for us, that very man (Heb 7:24,25,\n8:3, 10:12).\n\nExam. 8. And in the last place, If thou art a Christian, then\nthou lookest for that very Jesus again, whom the Jews did crucify\n(John 19), whom God raised again, as it is 1 Thessalonians 1:10.\nI say, thou lookest, thou waitest, thou hasteneth after the coming\nof this Lord Jesus, which doth deliver thee from the wrath to come\n(2 Peter 3:10-12; Heb 9:26-28; 1 Thess 1:10). Yea, thou knowest,\nthat this very man shall so come in like manner, as his disciples\ndid see him go into heaven, which was a very man (Luke 24:39\ncompared with vv 50,51 of the same chapter). Yea, in a cloud he\nwent away from his disciples, and in the clouds he shall come again\n(Rev 1:7) to judge all that are in their graves (John 5:28,29;\nDan 12:2) and shall receive all that look for, and love his second\ncoming, to himself (Heb 9:27,28). And they shall be for ever with\nhim (1 Thess 4:16,17). But the wicked shall be cast into eternal\ndamnation (Matt 25:46). These things, I say, if thou be a Christian\nindeed, thou believest, and ownest, and the faith of them doth\npurify thy heart (1 John 3:3) and wean thee from this world, and\nthe things thereof; and if it is not from this principle; that is,\nif thy obedience do not flow from this faith, which is the faith\nof God's elect, as I have proved at large, thy obedience, thy zeal,\nthy self-denial, thy holiness, righteousness; yea, all that thou\ncanst do, is but sin in the sight of the great God of heaven and\nearth (Heb 11:6; Rom 14:23). For all true sanctification comes\nthrough the name of the Lord Jesus Christ, by the operation of\nthe Spirit of God (1 Cor 6:11). 'But ye are washed, but ye are\nsanctified, but ye are justified in the name of the Lord Jesus,\nand by the Spirit of our God.' And (Cant 1:3), 'Thy name is as\nointment poured forth, therefore do the virgins love thee.'\n\nWell then, seeing this is a truth of so great concernment, I beseech\nyou, seek to be thoroughly rooted into it by faith. And that thou\nmayest so be, examine thy heart; yea, beg of God to help thee\nto examine it, and to throw out all that fancy that thou takest\ninstead of faith; also throw away all thine own wisdom; yea, thy\nown righteousness also, and come to God in the name of the Son of\nMary, which is the Son of God, and beg faith of him, true faith,\nthe faith of the operation of God; such a faith as he gives to his\nown elect, which will shew thee clearly of these things; so that\nthou shalt not deceive thyself with a fancy of them; and the\nadvantages will be many.\n\nAdvantage 1. It will comfort thy heart against persecutions,\ntemptations, and cross providences, as also James saith to his\npersecuted brethren; 'Be patient [my brethren, saith he], stablish\nyour hearts, for the coming of the Lord draweth nigh' (John 5:8).\n\nAdvantage 2. It will through grace, wean thy heart and affections\nabundantly from this world, and the things therein. 'Who is\nhe that overcometh the world, [saith John] but he that believeth\nthat Jesus is the Son of God?' (1 John 5:5). Who is he also that\npurifies his heart, but he that looketh for the second coming of\nChrist from heaven to judge the world? as in 1 John 3:3 compared\nwith 2 Peter 3:10, 11.\n\nAdvantage 3. Hereby thou wilt be able to judge of all doctrines\nwhatsoever, though they come never so nigh the truth, yet if\nthey be not indeed the very truth, thou wilt find them and their\ndoctrine liars (Rev 2:2; 1 Cor 2:15).\n\nAdvantage 4. If thou beest thoroughly set down in this doctrine,\neven in the faith of this doctrine which I have held forth unto\nthee, thou wilt not be taken with any other doctrine whatsoever.\nWhat is the reason I pray you, that there are so many giddy-headed\nprofessors in these days, that do stagger to and fro like a company\nof drunkards, but this, They were never sealed in the doctrine of\nthe Father, and the Son? They were never enabled to believe that\nthat child that was born of the virgin Mary, was the mighty God\n(Isa 9:6). No, saith Christ, he that is built upon this rock,\n(meaning the faith of himself, which is to believe that the son\nof Mary is the Christ of God (Matt 16:16)) the gates of hell shall\nnot prevail against him (v 18).\n\nAdvantage 5. The faith of this doctrine, will make thee labour in\nthe work of God in the world. Oh, it will liven thy heart in the\nwork of the Lord; especially, if thou livest in the faith of thy\ninterest in Christ, it will make thee labour to be found watching\nwhen thy Lord shall return from the wedding; that when he doth\ncome, thou mayest open to him immediately (Luke 12:35,36).\n\nNow seeing the coming of the Lord Jesus Christ is so nigh, even\nat the doors, what doth this speak to all sorts of people (under\nheaven) but this?\n\nAdmonition 1. First, to see whether they have oil in their lamps\nor not; that is, to search and see, whether the Spirit of the Man\nChrist Jesus be in them or no; for he that hath not the Spirit of\nChrist in him, is none of Christ's (Rom 8:9). Thou that hast not\nthe Spirit of Christ in thee, why, at that day (let thy profession\nbe what it will) he will say to thee, Depart, I know you not\n(Matt 25), and if so, then thy latter end will be worse than thy\nbeginning, as in 2 Peter 2:20.\n\nAdmonition 2. Then what will become of all the profane, ignorant,\nscoffers, self-righteous, proud, bastard-professors in the world?\nIf the children of God shall 'scarcely be saved, where shall the\nungodly, and the sinner appear?' (1 Peter 4:18).\n\nAdmonition 3. Then what will become of all those that creep into\nthe society of God's people without a wedding garment on? Why, it\nwill be said unto them, Friends, how came you hither? Take them,\nand bind them hand and foot, and cast them into utter darkness;\n'There shall be weeping and gnashing of teeth' (Matt 22:11-13).\n\nAdmonition 4. Then what will become of all those that mock at\nthe second coming of the Man Christ, as do the Ranters, Quakers,\ndrunkards, and the like? Why read their doom in Matthew 24:50,\n51, 'The Lord of that or these servants, shall come in a day when\nthey look not for him, and in an hour that they are not aware of,\nand shall cut them asunder, and appoint them their portion with the\nhypocrites,' And 'there shall be weeping and gnashing of teeth.'\n\nAdmonition 5. Then what doth this speak to the Lord's own people?\nSurely this, that they should be in a watchful posture (Mark\n13:37).\n\n(1.) Watch therefore over your own hearts, least they should be\nover-charged with surfeiting and drunkenness, and the cares of\nthis life, and so that day come upon you unawares; for as a snare\nshall it come upon all the dwellers upon the face of the earth,\nas it is in Luke 31:34-36.\n\n(2.) Watch over the devil's temptations. Oh, have a care in the\nfirst place, lest by any means, as the serpent beguiled Eve,\nso your minds should be corrupted from the simplicity that is in\nChrist: And the rather, because at this day he is very busy with\nhis doctrines, and his ministers; trying all ways, if by any means\nhe might deceive you with fair speeches, and enticing carriages;\nwhat a fair shew in the flesh, yet denying the Lord, and refusing\nto be justified by the blood of Jesus the Son of Mary, the Son of\nGod. Watch I say over the devil touching doctrines, for he labours\nas much this way as any way, for he knows that if he can but get\nyou to lay a rotten foundation, he is sure of you, live as godly\nin your conceit as you will, and therefore, it is worth your\nobservation, in that 24th of Matthew when Christ is speaking of\nthe signs of his coming, he breaks forth with a warning word to\nhis disciples, to beware of false teachers (v 4). The very first\nwords that he answers to a question that his disciples put to him\nis this, 'Take heed that no man deceive you.' Again (v 11), 'And\nmany false prophets shall rise, and shall deceive many.' And\n(v 24) he saith again, 'For there shall [come or] arise, false\nChrists, and false prophets, and shall shew great signs and wonders;\ninsomuch that, if it were possible, they shall deceive the very\nelect.'\n\n(3.) Take heed that he doth not deceive you in point of worship,\nthat he make you not slight any of the ordinances of God; for if\nhe do, he will quickly make way for another temptation.\n\n(4.) Take heed also that you have not your lamps to trim when the\nbridegroom comes; if you have, you may peradventure be ashamed and\nblush before him at his coming (1 John 2:28). Therefore content\nnot yourselves with a profession of Christ, and no more, for the\ndevil may deceive, yea, doth deceive a professing people many\ntimes. And if he will deceive a professing generation, he must\ncome in this manner: Under the name of Christ. With a fair shew\nin the flesh of outward holiness (Gal 6:12). He must come 'with\ngood words and fair speeches' (Rom 16:18). Now though he come to\ndrunkards, swearers, whore mongers, thieves, liars, murderers,\nand covetous persons, in his black colours; yet if he will come to\ndeceive a professing party, he must appear like an angel of light\n(2 Cor 11:14). And the reason why souls are deceived by him in\nthese his appearances, is, because they are not able to distinguish\nbetwixt the law and the gospel, the convictions of conscience by\nthe law only, and convictions by the Spirit, but do (though they\nprofess the Lord Jesus) give ear to every wind of doctrine, and\nbeing unstable, as Peter saith, do fall into the temptations of\nthe devil, in wresting the scriptures to their own destruction (2\nPeter 3:16).\n\nAdmonition 6. In a word, you that have not yet laid hold on the\nLord Jesus Christ, for eternal life, lay hold upon him; upon his\nrighteousness, blood, resurrection, ascension, intercession, and\nwait for his second coming to 'judge the world in righteousness'\n(Acts 17:31). And you that have laid hold, I say to you, lay\nfaster hold on your Lord Jesus, 'Who hath ears to hear, let him\nhear' (Matt 13:43).\n\nNow, that thou mayest the more clearly understand my faith in the\ndoctrines of God's dear Son, I have thought good to hold forth\nagain the doctrine of the former treatise by way of question and\nanswer, as followeth.\n\nQuest. Seeing there are many false Christs gone out into the world,\naccording as was prophesied of in former times by the Lord himself\n(Matt 24:5,23). And seeing (if we be saved) we must be saved by\na Christ; for he that misses of him (saith the scriptures) cannot\nbe saved, because there is no way to come to the Father but by\nhim, as it is written (John 14:6; Acts 4:12). How therefore, is\nthe knowledge of the true Christ to be attained unto, that we may\nbe saved by him?\n\nAns. Indeed to know Christ, (God's Christ) is as the scripture\nsaith, the one thing necessary (Luke 10:42), without which all\nother things will avail nothing: And therefore I shall according\nto the scriptures, (1.) Tell you what God's Christ is. And, (2.)\nHow the knowledge of him is attained unto. And therefore, God's\nChrist is true God, and true man. That he is true God, is manifest\nby that scripture, in Isaiah 9:6 where it is said, 'unto us a\nchild is born, unto us a Son is given: and the government shall\nbe upon his shoulder: and his name shall be called Wonderful,\nCounsellor, the mighty God, the everlasting Father, the Prince of\nPeace.' Also 1 John 5:20. And we are in him that is true, (saith\nthe apostle) even in his Son Jesus Christ. This is the true God,\nand eternal life. See Hebrews 1:8; John 1:12; Romans 9:5; John\n20:28. That he is true man, see again (Isa 9:6) where it is said,\n'Unto us a child is born, unto us a Son is given'; and compare\nit with Matthew 1:21 where it is said, 'And she shall bring forth\na Son, and thou shalt call his name JESUS: for he shall save his\npeople from their sins,' see John 1:14, 'And the word was made\nflesh.' (1 Tim 3:16) 'God was manifest in the flesh.' These two\nscriptures are expounded by Hebrews 2:14 where it is said, 'Forasmuch\nthen as the children are partakers of flesh and blood, he also\nhimself likewise took part of the same'; that is, of flesh and\nblood, see Romans 8:3 and compare it with Luke 24:39 where Christ\nsaith, 'Behold my hands and my feet, that it is I myself: handle\nme, and see; for a spirit hath not flesh and bones, as ye see me\nhave.' And he doth often call himself by the name of the Son of\nman to signify that he is very man, as well as very God (Matt 24,\n16:13).\n\nQuest. But why was he true God and true man?\n\nAns. He was true man, because man had offended, and justice\nrequired that man should suffer and make satisfaction, and so it\nis written (1 Cor 15:21). 'For since by man came death, by man\ncame also the resurrection of the dead.' And again, 'All we like\nsheep have gone astray;--and the Lord hath laid on him the iniquity\nof us all.' And in 1 Peter 2:24 where that 53rd of Isaiah is\nmentioned, he saith, 'Who his own self bare our sins in his own\nbody on the tree, that we, being dead to sins, should live unto\nrighteousness; by whose stripes ye were healed.' And again, God\ndid prepare this body, the human nature of Christ, that it should\nbe a sacrifice for sins, 'wherefore--he saith, Sacrifice and\noffering [that is, such as were offered by the law of Moses] thou\nwouldest not, but a body hast thou prepared me' (Heb 10:5). In the\nbody which God had prepared for him, which he took of the virgin\n(Gal 4:4) in this he did bear all the sins of all his elect (1\nPeter 2:24).\n\nAnd he must needs be true God, because, it was an infinite God\nthat was transgressed against, and justice required an infinite\nsatisfaction, and therefore he must be infinite that must give\nthis satisfaction, or else justice could not be satisfied, and so\nit was written, where the apostle is telling the pastors of the\nchurch of Ephesus, by what they were redeemed, he tells them,\nthat God did purchase them 'with his own blood' (Acts 20:28). See\n1 John 3:16 where he saith, 'Hereby perceive we the love of God,\nbecause he laid down his life for us.' Not in his divine, but in\nhis human nature; for as I said before, God's Christ was of both\nnatures (Rom 9:5; 1 John 5:20; John 1:1-14). True God, and true\nman, and the divine nature did enable him to undergo in his human\nnature, all that sin, curse, and wrath that was laid upon him for\nus; and to overcome, and obtain eternal redemption for us (Heb\n9:24).\n\nQuest. How did this Christ bring in redemption for man?\n\nAns. (1.) Why first, man broke the law of God; but this man did\nfulfil it again, and became the end of it 'for righteousness to\nevery one that believeth' (Rom 10:4).\n\n(2.) Man was foiled and overcome by the devil; but this Man Christ\ndid overcome him again, and that for us (Luke 4; Heb 2:14,15).\n\n(3.) Man did lose the glory of God, but this Man hath obtained it\nagain.\n\n(4.) Man by sin lost eternal salvation; but this Man by his own\nblood hath obtained it again for him (Heb 9:12).\n\n(5.) Man by sin brought death into the world (Rom 5:12). But Jesus\nChrist, that Man, hath destroyed it again (Heb 2:14 compared with\nHosea 13:14) and brought in life and immortality (2 Tim 1:10; Rom\n5:15).\n\nQuest. But how are we justified by this man's obedience?\n\nAns. All our iniquities were laid upon him (Isa 53:6,8,11,12).\nAnd his righteousness is bestowed on us, if we believe, as it is\nwritten, 'Even the righteousness of God which is by faith of Jesus\nChrist unto all and upon all them that believe' (Rom 3:22). And\nthis is it which Paul so much sought after, when he saith, 'Yea\ndoubtless, and I count all things but loss,--and do count them\nbut dung, that I may win Christ, and be found in him, not having\nmine own righteousness, which is of the law, but that which is\nthrough the faith of Christ, the righteousness which is of God by\nfaith' (Phil 3:8,9).\n\nQuest. How do men come by this righteousness and everlasting life?\n\nAns. By faith men lay hold upon it, and apply it to their own souls\nin particular (Gal 2:20). For it is by faith they are justified,\nas also saith the scripture (Rom 5:1). That his faith lays hold\non and applies, that which this Christ of God hath done, and is\na doing, and owns it as his own.\n\nQuest. What is this faith that doth justify the sinner?\n\nAns. It is a gift (Eph 2:8), fruit (Gal 5:22) or work, of the\nSpirit of God, whereby a soul is enabled, under a sight of its\nsins, and wretched estate, to lay hold on the birth, righteousness,\nblood, death, resurrection, ascension and intercession of the Lord\nJesus Christ (1 Thess 2:7), and by the assistance of the Spirit,\nwhereby it is wrought, to apply all the virtue, life and merit of\nwhat hath been done and suffered, or is a doing by the same Lord\nJesus Christ, to its own self in particular (Gal 2:20; Rom 7:24,25),\nas if itself had really done all that the Lord Jesus Christ hath\ndone: I do not say that the soul doth any thing for justification,\nbut it doth know, that whatsoever Jesus Christ hath done in point\nof justification, is given to, and bestowed upon it (Rom 3:22) and\nGod finding the soul in him, that is in Christ, doth 'justify it\nfrom all things, from which it could not be justified by the law\nof Moses' (Acts 13:39).\n\nQuest. Well, but is there no way to come to the Father of mercies\nbut by this man that was born of the virgin? Is there no way to\ncome to God but by the faith of him?\n\nAns. No, 'there is none other name under heaven given among men,\nwhereby we must be saved' (Acts 4:12). And Jesus himself, that\nwas born of the virgin Mary, said, 'I am the way, and the truth,\nand the life: no man cometh unto the Father, but by me' (John\n14:6).\n\nQuest. And where is this man, that was born of the virgin, that\nwe may come to the Father by him?\n\nAns. He ascended away from his disciples in a cloud, into heaven,\nas we may read (Acts 1:9-11).\n\nQuest. What doth he there?\n\nAns. He ever lives to make intercession for all that come unto\nGod by him (Heb 7:25). That is, they shall come out of themselves\nto him, and venture their souls on what he did and suffered when\nhe was on earth, and is doing now in heaven; shall certainly be\nsaved: For he ever lives to save them, that do thus come to the\nFather by him. And it is, because he spilt his blood for all that\nshall by the faith of God's elect lay hold upon him. And thus it\nis written where he saith, 'Being justified freely by his grace,\nthrough the redemption that is in Christ Jesus, [Mark this] whom\nGod hath set forth to be a propitiation through faith in his\nblood, to declare his righteousness, [that is, to declare God's\nrighteousness] for the remission of sins that are past, through\nthe forbearance of God; to declare, I say, at this time his\nrighteousness: that he might be just, and the justifier of him\nwhich believeth [or layeth hold] in Jesus' (Rom 3:24-26).\n\nQuest. But did this man rise again from the dead, that very man,\nwith that very body wherewith he was crucified? for you do seem,\nas I conceive, to hold forth so much by these your expressions.\n\nAns. Why do you doubt of it?\n\nQuest. Do you believe it?\n\nAns. Yes, by the grace of the Lord Jesus Christ, for he hath enabled\nme so to do.\n\nQuest. And can you prove it by the scripture?\n\nAns. Yes.\n\nQuest. How?\n\nAns. First, From that scripture in Luke 24:39, 40 where Christ\nhimself after he was crucified appeared to his disciples, (who\nhaving seen him) supposed they had seen a spirit. But he said, Why\nare ye troubled, and why do thoughts arise in your hearts? Behold\nmy hands and my feet, that it is I myself, and do not think you\nsee a spirit; handle me, and see, for a spirit hath not flesh and\nbones, as you see me have. This he spake after he was crucified\n(Luke 23:33) and buried (v 53) and rose again from the dead (24:6,7),\nmany other scriptures could I give for the proof hereof, as Acts\n10:40, 41. And Acts 13:30, 31; 1 Thessalonians 1:10. Only read Acts\n2:29-32 where the apostle proveth the same, bringing in the words\nof the prophet David for a testimony thereof, saying, He 'being a\nprophet, and knowing that God had sworn with an oath to him, that\nof the fruit of his loins, according to the flesh, he would raise\nup Christ to sit on his throne; [saith] he seeing this before,\nspake of the resurrection of Christ, that his soul was not left\nin hell, neither his flesh did see corruption.' Mark it, his flesh\ndid see no corruption (v 31). But if he had not risen again, his\nflesh had seen corruption. But he rose again from the dead, that\nvery man, that very body; for his flesh did see no corruption.\n\nQuest. Why did he rise again from the dead, with that very body?\n\nAns. (1.) Because it was not possible he should be holden of death.\n\n(2.) Because in his human nature he suffered for sin; and if he\nhad not recovered himself from that very curse, even from under\ndeath, and all other things that lay on him, which he had through\nthe sins of his children subjected himself unto, he had not overcome\nsin, hell, death, the law, and the devil (Acts 2:24): but had been\novercome by them; and if so, then had not redemption been obtained\nfor sinners; for it was at his resurrection from the dead, that God\nsaid unto him, 'Thou art my Son, this day have I begotten thee':\n(As saith the Apostle) 'And we declare unto you glad tidings,\nhow that the promise which was made unto the fathers, God hath\nfulfilled the same unto us their children, in that he hath raised\nup Jesus again'; as it is also written in the second psalm, 'Thou\nart my Son, this day have I begotten thee' (Acts 13:30-36). And\nit is this, namely, the resurrection of that Man from the dead,\nthat doth give us ground of hope; as in 1 Peter 1:3 where he saith,\nHe 'hath begotten us again unto a lively hope by the resurrection\nof Jesus Christ from the dead.'\n\n(3.) Because God intends to redeem the bodies of his saints out\nof their graves in which they have lain many a year (John 5:28,29;\nRom 8:23; 1 Cor 15:52) and to possess them with his own glory; and\nwhen this comes to pass, then shall that scripture be fulfilled,\nthat saith, He 'shall change our vile body, that it may be\nfashioned like unto his glorious body, according to the working\n[of his mighty power] whereby he is able even to subdue all\nthings unto himself' (Phil 2:21). And he hath given us assurance\nthereof, in that he hath raised up Jesus our Lord again from the\ndead (Acts 17:31).\n\nQuest. But do you think, that these our bodies that we do carry\nabout with us in this world, after that they are dead and buried,\nand rotten, shall rise again out of those graves into which they\nare laid; when the scripture saith, flesh and blood shall not\ninherit the kingdom of God? (1 Cor 15:50).\n\nAns. Flesh in scripture is taken more ways than one: As,\n\nIt is taken for the works of the law; where the Apostle saith,\n'Received ye the Spirit by the works of the law, or by the hearing\nof faith? Are ye so foolish? having begun in the Spirit, are ye\nnow made perfect by the flesh?' (Gal 3:2,3). By flesh here, he\nmeans the law; as is clear, if you compare it with verses 10-12.\nAgain, sometimes flesh is taken for sins (Rom 8:1,5). And sometimes\nit is taken for the bodies of the saints, as subject to distempers,\nto pain, sickness, corruptions, to death; by reason of sin (2 Cor\n4:11, 7:5). Now the Apostle in that place, where he saith, 'Flesh\nand blood cannot inherit the kingdom [of heaven, or] of God,' his\nmeaning is, sinful flesh and blood, or the sin, with any imperfection\nthat is in the bodies of the saints, shall not inherit the kingdom;\nand that you shall find to be the mind of the Holy Ghost, if you\nread with understanding the latter end of the same verse, where\nhe saith, 'Neither doth corruption inherit incorruption.' That is,\nsin, or any imperfection of the body, shall not inherit eternal\nlife; for, saith he, in verse 53, 'This corruptible must put on\nincorruption, and this mortal must put on immortality.' Mark here,\nI pray you, though he saith, 'Flesh and blood cannot inherit\nthe kingdom of God'; yet he saith, 'This corruptible must put on\nincorruption.' For the trump shall blow, and the dead shall be\nraised (as Christ saith) 'They that are in the graves shall hear\nhis voice' (John 5:28). And shall come forth of their grave incorruptible\n(1 Cor 15:52). And shall 'all appear before the judgment seat of\nChrist' (2 Cor 5:10; Rev 2:12,13). See also that scripture (Phil\n3:20,21) where the Apostle saith, He waited for Christ the Saviour\nfrom heaven. And what shall he do when he comes? why, He 'shall\nchange our vile body.' Mark it, it must be our vile body that must\nbe changed. But if it be changed, then how can it be the same? not\nthe same in respect of sin, or bodily infirmities, but the very\nsame in respect of substance: For, saith he, It is our vile body\nthat must be changed; and it is the very same, It shall be 'fashioned\nlike unto his glorious body.' And if you ask, How is it possible\nthat this should be done? He answers, 'According to the working\nwhereby he is able even to subdue all things unto himself.'\n\nQuest. But do you think this is certain? methinks the scriptures\nseemingly hold forth so much, yet I cannot believe it, for it is\ncontrary to all reason.\n\nAns. Truly the scriptures do not only hold forth so much seemingly,\nbut they do most really, and plainly, hold out these things to\nall those that have received the Spirit of the Lord Jesus Christ.\nFor it is it, and it alone, that can reveal these things. 'For\nthe things of God knoweth no man, but the Spirit of God' (1 Cor\n2:11). Now if thou wouldest know these things, thou must first\nreceive the Spirit of the Son of God, without which, thou canst\nnot know so much as one of the fundamental truths of the gospel\nof our Lord Jesus Christ.\n\nQuest. But there are those in our days, who reject this doctrine\nthat you lay down, concerning the Lord Jesus Christ, as you lay\nit down, and they are for a Christ within, for a cross within, for\na resurrection, and intercession within; and they do not hold as\nyou do, a Christ without, and a resurrection of Christ without;\nand intercession of Christ without; Ay, and they have very much\nscripture for that which they say too: And therefore what shall\nsuch as we do, that stand tottering and shaking in these distracted\nand dangerous times? For our poor souls are in very much doubt\nwhat way to take.\n\nAns. Therefore I will speak a few words to you by way of discovery\nof the falsity of such opinions; and a word of direction, how you\nshould understand the truth.\n\nTherefore, he that cries up a Christ within, in opposition to a\nChrist without, that man instead of having the Spirit of Christ in\nhim, is possessed with a spirit of delusion; for where the Spirit\nof Christ is in truth, that Spirit causeth the soul to look to the\nChrist that was born of the Virgin, for all justification; as it\nis written, 'Howbeit when he, the Spirit of truth, is come, he\nwill guide you into all truth: for he shall not speak of himself;\nbut whatsoever he shall hear, that shall he speak: and he will\nshew you things to come,' mark the next verse, 'He [saith the Son\nof the Virgin] shall receive of mine, and shall shew it unto you'\n(John 16:13,14). He shall take of mine; What is that? Why surely\nit is, he shall take of my Godhead, my humanity, my birth, my\nrighteousness, my blood, my death, my resurrection, my ascension\nand intercession, my kingly, priestly, and prophetical offices,\nand shall shew you the life, merit, and value of them. And this\nwas it which was revealed to Paul by the Holy Spirit, here spoken\nof (1 Cor 15:1-8). 'Moreover brethren, [saith he] I declare unto\nyou the gospel which I preached unto you, which also ye have\nreceived, and wherein ye stand; By which also ye are saved, if ye\nkeep in memory what I preached unto you, unless ye have believed\nin vain.' But what is this doctrine? why, 'I delivered unto you\nfirst of all that which I also received.' What was that? Why,\n'How that Christ died for our sins according to the scriptures;\nAnd that he was buried, and that he rose again the third day\naccording to the scriptures: [there is his death and resurrection\npreached]. And that he was seen of Cephas, then of the twelve;\nafter that, he was seen of above five hundred brethren at once;\nof whom the greater part remain unto this present, but some are\nfallen asleep. After that, he was seen of James; then of all the\nApostles. And last of all he was seen of me also, [saith Paul] as\nof one born out of due time.' This is it, I say, that the Spirit\nof Truth doth hold forth to poor sinners, a Christ crucified\nwithout the gates of Jerusalem (Luke 23:33), buried in Joseph's\nsepulchre (53), risen again the third day (Luke 24:6) ascended\naway from his disciples in a cloud into heaven, as in Acts 1:9-11.\nAnd there ever liveth, that very man, with that very body, to make\nintercession for all that receive him (Heb 7:24,25). This is, I\nsay, the doctrine of the Spirit of truth, whatsoever is the spirit\nof error.\n\nQuest. But do not the scriptures make mention of a Christ within?\n(2 Cor 13:5; Col 1:27).\n\nAns. Yes, And he that hath not the Spirit of Christ, is none of\nhis (Rom 8:9). But he that hath it, is led out of himself by it;\nand as I said before, it shews the soul, what the blessed Son\nof the Virgin Mary hath done and suffered, and is a doing for\nit. Therefore hereby know we the Spirit of truth from the spirit\nof error (2 John 7). 'Every spirit that doth confess that Jesus\nChrist is come in the flesh, is of God' (1 John 4:2). That is,\nthat spirit that doth confess, that Jesus Christ took flesh upon\nhim and in that flesh did bear our sins (1 Peter 2:24; Col 1:20-22;\n1 Peter 3:18, 4:1). And after he was taken down from the cross,\nand laid in a sepulchre, rose again from the dead; that very Man\nwith that very body, wherewith he was crucified: That spirit that\ndoth believe and confess this, is of God, and is the blessed Spirit\nof Christ, whereof he spake, when he was yet with his disciples\ntouching his bodily presence: For 'he [saith the Son of Mary]\nshall glorify me, for he shall receive of mine and shew it unto\nyou' (John 16:13,14).\n\nI have answered this already in my epistle to the first treatise.\nTherefore believe not every spirit, but try the spirits whether they\nbe of God, for many false spirits and prophets are gone out into\nthe world, therefore have a care how thou receivest the voice that\nspeaks to thee, but try whether they are according to the truth\nof God's word as it is written, 'To the law and to the testimony:\nif they speak not according to this word, it is because there is\nno light in them' (Isa 8:20).\n\n(1.) Therefore try a little, Do they slight God's Christ, which\nis the Son of the Virgin? that spirit is of the devil (1 Cor 12:3).\n\n(2.) Do they say that that blood of his which was shed without\nthe gates of Jerusalem, doth not wash away sin, yea, all sin from\nhim that believes? That is a spirit of antichrist (1 John 1:7).\n\n(3.) Do they say, that that Man that was crucified without the gates\nof Jerusalem, is not risen again (with that very body wherewith\nhe was crucified) out of the sepulchre? (Luke 24:38,39). That is\na spirit of antichrist.\n\n(4.) Do they say that that very Man that was crucified with that\nvery body, is not now in the presence of his Father, absent from\nhis people touching his bodily presence, though present in Spirit?\nI say whoever they be, that say he is not there, they are of the\ndevil: for the proof of this see Acts 5:30 and 31 and compare it\nwith Hebrews 7:24, 25. 'The God of our fathers [saith the Apostle]\nraised up Jesus.' But what Jesus? 'he whom ye slew,' saith he to\nthe Jews. 'Him [the very same whom ye slew] hath God exalted with\nhis right hand to be a Prince and a Saviour, for to give repentance\nto Israel, and forgiveness of sins.'\n\nAnd indeed, here is my LIFE, namely, the birth of this Man, the\nrighteousness of this Man, the blood of this Man, the death and\nresurrection of this Man, the ascension and intercession of this\nMan for me; and the second coming of this Man to judge the world\nin righteousness (Acts 17:31). I say, here is my LIFE, if I see\nthis by faith without me, through the operation of the Spirit within\nme: I am safe, I am at peace, I am comforted, I am encouraged,\nand I know that my comfort, peace, and encouragement is true, and\ngiven me from heaven, by the Father of mercies, through the Son\nof the Virgin Mary (Matt 1:21) who is the way to the Father of\nmercies (John 14:6), who is able to save to the uttermost, all\nthat come to the Father by him (Heb 7:25). Because he, that very\nMan, with that very body wherewith he was crucified, is ascended\ninto heaven (Acts 1:9-11), and there ever lives to make intercession\nfor them that come to God by him. This is the rock, sinner, upon\nwhich, if thou be built, the gates of hell, nor Ranter, Quaker,\nsin, law, death, no nor the devil himself, shall ever be able to\nprevail against thee (Matt 16:16-18). And here I leave thee to the\nwisdom of the great God, who if he hath chosen thee in his Son,\nand brought thee to him; and hath made thee by faith to lay hold\non him, thou needest not fear the devil with his siftings, snares,\nwiles, and fiery darts, wherewith he doth destroy thousands; but\nmayest with the Apostle (if thou live in the power and life of the\nlove of God towards thee) cry out, 'I am persuaded, that neither\ndeath, nor life, nor angels, nor principalities, nor powers, nor\nthings present, nor things to come, nor height, nor depth, nor\nany other creature, shall be able to separate us from the love of\nGod which is in Christ Jesus our Lord' (Rom 8:38,39).\n\nAnd now reader, if thou be a true Christian, I am sure that these\nbe the things that appear to be the glorious substantial truths\nto thy soul, and thou doest not care for that comfort that doth\nnot make this Man, the Son of the Virgin, precious to thy soul (1\nPeter 2:7) for thou knowest, that it is he, that hath delivered\nthee from the wrath to come (1 Thess 1:10). But as for you that\nare disobedient, except you mend your manners, you will stumble\n'and fall backward, and be broken, and snared, and taken' (Isa\n28:13) and wonder and perish because you believe not (Acts 13:41).\n\nA few words more, and so I shall have done, and they are words of\ncounsel to thee. Have a care thou receive not every Christ that\nis proffered to thee, though it may appear very excellent to thy\nfoolish heart: for under the name Christ, are men deceived, as\nit is written, 'many shall come in my name, saying, I am Christ;\nand shall deceive many' (Matt 24:5). But have a care that thou\nreceive that Christ, that was born without thee, fulfilled the law\nin his human nature without thee; spilt his blood without thee,\nis risen again and ascended without thee, and maketh intercession\nwithout thee: And that he that very Man that was born of the virgin,\nwill come again in the clouds without thee; and this truth must\nthou receive by that Spirit that he hath promised to send and\ngive to them that ask him: And that shall dwell in thy heart, and\nshall shew thee what the Son of Mary the virgin, the Son of man,\nthe Son of God, the true God hath in his body done for thy soul\n(John 16:13,14). And if thou receive him in truth, then though\nthou do not boast, nor brag of thy holiness, as those painted\nhypocrites called Quakers do: yet thou wilt do more work for God\nin one hour, than they, even all of them, can do in all their\nlifetime.\n\nTake my counsel, and the Lord Jesus Christ have mercy upon thy\nsoul and body. Farewell.\n\n\n\nSOME QUESTIONS TO THE QUAKERS, OR A FEW QUERIES TO THOSE WHO ARE\nPOSSESSED WITH A SPIRIT OF DELUSION IN THIS GENERATION.\n\n'Be ready always to give an answer to every man that asketh you a\nreason of the hope that is in you,' (1 Peter 3:15). And I beseech\nyou do it in sincerity.\n\n1. If thou sayest that every one hath a measure of the Spirit\nof Jesus Christ within him, why say the scriptures that some are\n'sensual having not the Spirit' (Jude 19). And when Christ tells\nhis disciples of sending them the Spirit, he also saith, The world\ncannot receive it (John 14:17).\n\n2. What is the church of God redeemed by, from the curse of the\nlaw? Is it by something that is done within them, or by something\ndone without them? If thou answer, it is redeemed from the curse\nof the law by something that worketh in them; then I ask, why did\nthe Man Christ Jesus hang upon the cross on Mount Calvary, without\nthe gates of Jerusalem, for the sins of the people? (Gal 3:3; 1\nPeter 2:24). And why do the scriptures say, that through this Man,\nis preached to us the forgiveness of sins (Acts 13:38). That is,\nthrough his blood (Eph 1:7; Col 1:20) which was shed without the\ngates of Jerusalem (Heb 13:12).\n\n3. What scripture have you to prove, that Christ is, or was crucified\nwithin you, dead within you, risen within you, and ascended within\nyou?\n\n4. Is that very Man that was crucified on Mount Calvary between\ntwo thieves, whose name is Jesus, the Son of Mary, I say, is he\nthe very Christ of God, yea, or no?\n\n5. Is that very Man, with that very body, within you, yea, or no?\n\n6. Was that Jesus, that was born of the Virgin Mary, a real Man\nof flesh and bones, after his resurrection from the dead, out of\nJoseph's sepulchre, yea, or no? For the scripture saith he was,\nas in Luke 24:39. If so, then did that Man that said handle me\nand see, for a spirit hath not flesh and bones as ye see me have;\nI say, did that Man go away from his disciples (and not into them,\nin his body) as these scriptures declare (Luke 24:39,40 compared\nwith 50,51, also Acts 1:9-11) or did he with that body of flesh\ngo into his disciples, as some fond dreamers think?\n\n7. Hath that Christ that was with God the Father before the world\nwas, no other body but his church? If you say no, as it is your\nwonted course; then again I ask you, what that was in which he\ndid bear the sins of his children? If you answer, It was 'in his\nown body on the tree,' for so saith the scripture (1 Peter 2:24).\nThen I ask you further, whether that body in which he did bear our\nsins, (which is also called his own body) was, or is, the church\nof God, yea, or no? Again if you say he hath no body but the\nchurch, the saints, Then I ask, what that was that was taken down\nfrom the cross, and laid into Joseph's sepulchre (Luke 23:53).\n\nNow I know, that as Christ is the head of his church, so the church\nis the body of the head, which is Christ. But as Christ is the\nmediator between God and man, I say, as he is mediator, so he is\na man (1 Tim 2:5) and absent from his saints in the world, as is\nclear (2 Cor 5:6). Therefore as he is a mediator, and a Man, so he\nhath a body that is absent from his church, which body is ascended\nfrom his disciples, above the clouds into heaven (Luke 24:51;\nActs 1:9-11). If you say no, then I ask you, Did he leave the\nbody behind him, which was born of the Virgin Mary, which walked\nup and down with his disciples in the world, was afterwards hanged\nupon the cross (Luke 23:26,33,53), buried, rose again from the dead\n(Matt 24:3,6,15,41,41,39,50) with which body he did eat, drink,\nand likewise walk with his disciples after his resurrection from\nthe dead (Acts 10:41), and did bid his disciples see if he were\nnot flesh and bones, yea, or no?\n\nJOHN BUNYAN\n\n\n\nFOOTNOTES:\n\n1. Bunyan quotes this passage from the Genevan or Puritan version.--Ed.\n\n2. 'Overly,' carelessly, negligently, inattentively.--Ed.\n\n3. 'Close,' secret, not disclosed.--Ed.\n\n***\n\nA VINDICATION of GOSPEL TRUTHS OPENED,\n\nACCORDING TO THE SCRIPTURES;\n\nAND THE OPPOSITION MADE AGAINST IT BY EDWARD BORROUGH, A PROFESSED\nQUAKER, BUT PROVED AN ENEMY TO THE TRUTH, EXAMINED AND CONFUTED\nBY THE WORD OF GOD,\n\nAND ALSO,\n\nThe Things that were then laid down, and declare to the World by\nme, are a second Time borne witness to, according to truth: With\nthe Answer of Edward Borrough to the Queries then laid down in my\nBook reproved. And also, a plain answer to his Queries, given in\nSimplicity of Soul; and is now also presented to the World, or\nwho else may read, or hear them; to the end (if God will ) that\nTruth may be discovered thereby.\n\n\"I have found David...a man after mine own heart,\" (saith God,\nActs 13:22)\n\n\"Of his man's seed hath God according to his promise raised unto\nIsrael a Saviour, Jesus:\" (saith the Apostle verse 23).\n\n\"And when they had fulfilled all that was written of him, they took\nhim down from the tree, and laid him in a sepulchre:\" (verse 29).\n\n\"But God raised him from the dead:\" (verse 30).\n\n\"And we declare unto you glad tidings how that the Promise which\nwas made unto the fathers, God hath fulfilled the same unto us\ntheir children, in that he hath raised up Jesus again;\" (verse\n32, 33).\n\n\"Be it known unto you therefore, men and brethren, that through\nthis man is preached unto you the forgiveness of sins:\" (verse\n38).\n\n\"And by him all that believe are justified from all things, from\nwhich ye could not be justified by the law of Moses.\" (verse 39).\n\nTO THE READER.\n\nSince it hath please the Lord to work in my soul by his holy Spirit,\nand hath translated me in some measure from darkness to light, I\nhave seen and heard, that such things have been done by those who\ndid once pretend themselves to be the servants of Jesus Christ,\nthat it hath made me marvel: Partly, while I have beheld the vile\nconversation of some, and also the seeming legal holiness of others,\ntogether with their damnable doctrine; which have, notwithstanding\ntheir professions, made shipwreck of the faith, both to themselves,\nand their followers. I having had some in-sight into such things\nas these, was provoked to publish a small treatise touching the\nfundamentals of religion, supposing that God might add his blessing\nthereto, both for the establishing of some, and the convincing of\nothers; which things I doubt not but they have been accomplished;\nand will be still more and more. But, as it was in former days,\nso it is now: That is, some in all former ages have been on foot\nin the world, ready to oppose the truth: So it is now, there are\ncertain men newly started up in our days, called Quakers, who have\nset themselves against the truth of our Lord Jesus Christ, and do\nin very deed deny, that salvation was then obtained by him, when\nhe did hang on the cross without Jerusalem's gate. Now these men\ndo pretend, that they do verily and truly profess the Lord Jesus\nChrist; but when it comes to the trial, and their principles be\nthoroughly weighed, the best that they do, is to take one truth,\nand corrupt it, that they may thereby fight more stoutly against\nanother. As for instance:\n\nFIRST, They will own that salvation was obtained by Christ, this\nis truth, that salvation was obtained by Christ; But come close\nto the thing, and you will find, that they corrupt the word, and\nonly mean thus much, That salvation is wrought out by Christ as\nhe is within; and by it (though not warranted by the scripture)\nthey will fight against the truth: Namely, that salvation was\nobtained for sinners, by the man that did hang on the cross on\nMount Calvary, between two thieves, called Jesus Christ. I say,\nby what he did then for sinners in his own person or body, which\nhe took from the Virgin Mary, according to the word of God.\n\nSECOND, They will own the doctrine of Christ within. This is truth,\nthat Christ is within his saints: But this doctrine they will take\nto fight against the doctrine of Christ without, ascended from his\ndisciples into heaven, by whom salvation was obtained, \"neither\nis there salvation in any other\" (Acts 4:12).\n\nTHIRD, They will won the resurrection of the saints, but their\nmeaning is only thus much, That the saints are raised from the\nstate of nature to a state of grace, and herewith they will fight\nagainst this truth; namely, the resurrection of the bodies of saints\nout of their graves, into which they were laid, some thousands,\nsome hundreds of years before. And if they do say, they do own the\nresurrection of the saints out of their graves, they so mean out\nof the grave of sin only, and nothing else.\n\nFOURTH, They will say, they do own the second coming of Christ to\njudge the world; but search them to the bottom, and you will find\nthem only to own him in his coming in spirit, within, in opposition\nto the glorious coming of the Lord Jesus, the Son of Mary, from\nheaven in the clouds, with all his mighty angels, to raise the\ndead, and bring them to judgment, according to the scripture. And\nso for the intercession of Christ, and the truths of the gospel,\nthey only own them to be within; in opposition to the glorious\nintercession, and mediation of the man Christ Jesus in his own\nperson without, now in the presence of his Father, between us and\nhim, pleading and making intercession for his children. These\nthings, together with many more, I might mention, but now I\nforbear, knowing the none shall be lost, nor altogether carried\naway by them, nor any heretics, but the sons of perdition. Now\nthat they might the better make their doctrine take place in the\nhearers, they endeavour to make a fair shew in the flesh, that\nthereby they now, as did their fathers in time past, compel and\nconstrain them who are not by the Lord's right hand planted into\nthe truth of Jesus, to follow their covered errors, as it is\nwritten (Gal 6:12). \"As many as desire to make a fair shew in the\nflesh,\" That is, according to works of the law; do \"by good words\nand fair speeches deceive the hearts of the simple\" (Rom 16:18).\nAnd indeed it doth clearly appear, that those that are carried\naway, are such as are not able to discern between fair speeches\ndeclared by heretics, and sound doctrine declared by the simple-hearted\nservants of Jesus.\n\nFirst, Now I shall lay down several grounds, not only why errors\nare broached in the world; but also, why so many are carried away\nwith them.\n\n1. One ground, why so many errors do from time to time come into\nthe world, is because those that are not indeed of the planting\nof the Lord's right hand, might be rooted out (Matt 15:13). Now\nthese are many times carried away by deceivable doctrines: And\ntruly in this our God hath both a care of his own glory, and of\nhis church's welfare. For first, should they not be swept away by\nsome heresy or other, there might be great dishonour brought to\nhis name by their continuing among his people: And secondly, that\nhe might take away such grievances as such may bring, had they\ncontinued still in the society of his children.\n\n2. Another ground why the Lord doth suffer such errors to come into\nthe world is, because, those that are Christians indeed might be\napproved and appear (1Cor 11:19). \"For there must be also heresies\namong you, that they which are approved may be made manifest.\"\nShould not the Lord go this way to work (sometimes) there would\nbe many that would make people believe that they are Christians,\nand yet are not. And again, that he might make it appear, that\nthough there be heretics, yet he hath a people, enabled by his\nSpirit, to contradict, and oppose them, and plead to the truth of\nour Lord Jesus Christ, and his glorious gospel against them.\n\n3. Another ground why the Lord doth suffer, yea, even send delusions\namong the people, is, That those who were so idle and slothful,\nas not to seek after the Lord Jesus Christ in sincerity, might be\ntaken away, and violently possessed with error, and be made to run\ngreedily after the same; that they might smart the more for their\nneglect of the truth. For always, those who were lazy in seeking\nafter the truth when it was proffered, and afterward hasty after\nthe doctrine of devils, when that is declared to them, shall be\nsure to have their latter behavior to rise up in judgment against\nthem, in that when the truth was proffered to them they were idle\nand did not receive it, and yet when delusion did proffer itself,\nthey were industrious, and labouring. Now mark, that they all\nmight be damned who believed not the truth, but had pleasure in\nunrighteousness; because they received not the truth in the love\nof it, that they might be saved. And for this cause God shall\nsend them strong delusions, that they might believe a lie, and be\ndammed (2Thess 2:10-12).\n\nSecond, Now in the second place, why so many are so easily carried\naway with errors in this day: the grounds are these That follow.\n\n1. Because men count it enough to be professors of the truth,\nwithout seeking to be possessors of the same. Now because men are\nbut only professors of the truth, not having it in their hearts in\nreality, they are carried away with an error, if it come in never\nso little power, more that the truth they profess. And this is\nthe reason why so many are carried away with the errors that are\nbroached in these days, because they have not indeed received the\nLord Jesus by the revelation of the Spirit, and with power, but\nby the relation of others only; and so having no other witness to\nset them down withal, but the history of the word, and the relation\nof others concerning the truth contained therein, (though the\nknowledge of the truth this way shall abundantly aggravate their\ndamnation) yet they having not had the Spirit of the Lord to\nconfirm these things effectually unto them, they are carried away\nwith delusions.\n\n2. Another reason why so many are carried away with delusions, is,\nthose differences that are among the children of God about smaller\nmatter. O Friends! how is the hand of the enemy strengthened by\nour carnality, while one saith, I am of Paul; and another, I am\nof Apollos; many a poor soul is carried away with delusion. And\nwhy so? They are not satisfied that this is the truth, because the\nchildren are at difference among themselves, about some outward\nthings. And again, it makes those that are not so desperately\npossessed with a spirit of delusion, as are others, but are mere\nmoral men: I say it makes them to say within themselves, and one\nto another; There are so many sects and judgments in the world,\nthat we cannot tell which way to take. And therefore you that have\nthe Spirit, pray that these things may cease, least you blush for\nyour folly, at the appearing of Jesus our Lord.\n\n3. The pride, covetousness, and impiety of hypocrites, and carnal\nprofessors, are great stumbling-blocks to the poor world; and the\ncause why many at this day do drink down so greedily a deluding\ndoctrine, and especially if it come with a garment of pretended\nholiness. But as for these, they shall go to their place in their\ntime, with the curse of the Almighty poured out upon them, for\ntheir casting of stumbling-blocks before the simple by their loose\nconversation, if they do not hastily repent of their wickedness,\nand close in reality with our blessed Lord Jesus.\n\n4. Another reason why delusions do so easily take place in the\nhearts of the ignorant, is, because those that pretend to be their\nteachers, do behave themselves so basely among them. And indeed\nI may say of these, as our Lord said of the Pharisees in another\ncase, all the blood of the ignorant, from the beginning of the\nworld, shall be laid to the charge of this generation. They that\npretend they are sent of the Lord, and come, saying, Thus saith\nthe Lord; we are the servants of the Lord, our commission is from\nthe Lord (by succession) and the like; I say, these pretending\nthemselves to be the preachers of truth, (but are not ) do by\ntheir loose conversation, render the doctrine of God, and his Son\nJesus Christ, (by whom the saints are saved) contemptible, and do\ngive the adversary mighty encouragement, to cry out against the\ntruths of our Lord Jesus Christ, because of their wicked walking.\nNow shall not his soul be avenged on such a nation as this, who\npretend to be teachers of the people in goodness, when, as for\nthe most part of them, they are the men, that at this day do so\nharden their hearers, such ill examples, that none goeth beyond\nthem for impiety. As for example; Would a parishioner learn to\nbe proud? he or she need look no farther than to the priest, his\nwife and family; for there is a notable pattern before them. Would\nthe people learn to be wanton, they may also see a pattern among\ntheir teachers. Would they learn to be drunkards? they may also\nhave that from some of their minister; for indeed they are ministers\nin this, to minister ill example to their congregations. Again,\nwould the people learn to be covetous, they need but look to\ntheir minister, and they shall have a lively, or rather a deadly\nresemblance set before them, in both riding and running after\ngreat benefices, and parsonages by night and by day. Nay, they\namong themselves will scramble for the same. I have seen, that\nso soon as a man hath but departed from his benefice as he calls\nit, either by death or out of covetousness of a bigger, we have\nhad one priest from this town, and another from that, so run,\nfor these tithe-cocks and handfuls of barley, as if it were their\nproper trade, and calling, to hunt after the same. O wonderful\nimpiety and ungodliness! are you not ashamed of your doings? If\nyou say no, it is (perhaps) because you are given over of God to\na reprobate mind (Read Romans 1). towards the end. As it was with\nthem, so (it is to be feared) it is with many of you, who knowing\nthe judgments of God, that they who do such things are worthy of\ndeath, not only do the same, but have (as I may so say) pleasure\nalso in them that do them. And now you that pretend to be the\nteachers of the people in verity and truth, though we know that\nsome of you are not: Is it a small thing with you, to set them\nyou say are your flock such an example as this. Were ever the\nPharisees so profane; to whom Christ said, ye vipers, how can\nye escape the damnation of hell; doth not the ground groan under\nyou? surely, it will favour you no more than it favoured your\nfore-runners. Certainly the wrath of God lies heavy at your doors,\nit is but a very little while, and your recompense shall be upon\nyour own head. And as for you that are indeed of God among them,\nthough not of them; separate yourselves. Why should the righteous\npartake of the same plagues with the wicked? O ye children of the\nharlot! I cannot well tell how to have done with you, your stain\nis so odious, and you are so senseless, as appears by your practices.\nBut I shall at this time forbear, having in some measure discharged\nmy conscience according to the truth against you; hoping if God\ndo give me opportunity, and a fair call, that I shall say no more,\nonly thus much; Be ashamed of your earthly-mindedness, if you can;\nand be converted, or else you shall never be healed.\n\nHere might I also aggravate your sin by its several circumstances,\nbut I shall rather forbear; supposing that you may entertain\nwrong and harsh thoughts of me, though I have spoken the truth;\ntherefore I shall at his time rather keep silence, and wish you\nto amend, than to rake in your sores; for thereby would your stink\ngo more abroad in the world, Therefore I say forbear. And now to\nthe reader, I beseech thee to have a care of thy soul, and look\nwell to the welfare of it: And that you may do so, have a care\nwhat doctrine it is the your receivest. Be not contented until\nthou in deed and in truth, in the light of the Spirit of Christ,\nsee thy sins washed away in the blood of that Lamb, who did offer\nup himself a ransom on the cross on Mount Calvary, for the sins\nof thy soul and body, together with the rest of the saints of God.\n\nAnd let not the legal holiness of the one, nor the loose profane\nconversation of the other, beat thee of from pursuing after the\ntruths of Jesus, as the truth is in Jesus, (and so laid down in this\nmy discourse) neither let the plausibleness of the other beguile\nthy simple heart. And now to you that are carried away with the\ndelusions at this day broached in the world, by the instruments\nof Satan, and that after a profession of the truth: I say to you,\nTurn again, (if you can) peradventure there may be hope, and that\nyou may escape that wrath which justly you have deserved: But if\nyou shall still refuse the Lord that speaks now from heaven in\nmercy to you, you shall not hereafter escape the Lord, that in his\nown time will speak to you in his wrath, and vex you in his sore\ndispleasure.\n\nAnd now a few words to you that have indeed closed in with the\nLord Jesus Christ, the Son of Mary, and they are these that follow.\n(1.) Be of good cheer, all \"your sins are forgiven you for his\nname's sake\" (1John 2:12). (3.) Know that though your Lord Jesus,\nwho is in you by his Spirit, be absent from you touching his\nbodily presence, yet he is not forgetful of you, but is preparing\na place for you (John 14:1-3). (4.) Consider, That he is also at\nhis very present, in his very person in the presence of his Father\nnow in the heavens, praying and making intercession for you, that\nyou may be brought safe to glory (Heb 7:24). Father, I will (saith\nhe) that they also, whom thou hast given me, be with me where I\nam; that they may behold my glory (John 17:25). (5.) Know also,\nThat he hath overcome in his own person (when he was in the\nworld) devil, death, sin, hell, the curse of the law, the power\nof the grave, and all other evils, in the body of his flesh for\nyou (Heb 2:14). (6.) Believe also, that while you are in the world,\nall things shall fall out for your good at the end, whether they\nbe temptations, doctrines of devils, workings of corruption, all\nthings shall fall out for your good, who love our precious Lord\nJesus (Rom 8:28). (7.) Be assured, that all your enemies shall\nvery suddenly be under your feet, even Satan and all (Rom 16:20).\n(8.) Consider, That there shall no temptation befall you in the\ndays of your pilgrimage, but God will enable you to bear it; Ay,\nand make a way also for you to escape the destroying danger of it\n(1Cor 10:13). (9.) When the time of your dissolution shall come,\nyour Jesus will deal with you, as he did with blessed Lazarus,\nthat is, he will send his angels to fetch your souls away to glory\n(Luke 16:22). (10.) Believe also, and know assuredly, that at the\nlast day, he will also raise your bodies out of their graves, and\nmake them also for ever vessels of his glory (Rom 8:23), compared\nwith (John 5:28; 1Thess 4:14-18). (11.) And lastly, consider,\nThat though now by the world, and heretics, you be counted as not\nworth the looking after; Yet you have your day a coming, when as\nthe Dive's of this and all other ages, would be glad if they might\nhave but the least favour from you, one drop of cold water on the\ntip of your fingers. O you despised begging Lazarus's (as in Luke\n16:24.) For the world, for all their stoutness, must be forced\nto come to judgment, before your Lord and you (1Cor 6:2). \"This\nhonour have all his saints\" (Psa 149:9).\n\nNow seeing that these things be so, I beseech you by (those ) the\nmercies of God, (1.) That you do give up your bodies, as hands,\ntongue, strength, health, wealth, and all that you have and are, to\nthe service of God, your God (Rom 12:1). (2.) \"Let your moderation\n[in every thing] be known unto all men. (for) The Lord is at hand\"\n(Phil 4:5). (3.) Study to walk as like the Lord Jesus Christ, as\never you can, for your lives (Matt 11:29). (4.) Let that you strive\nfor, be the faith of the gospel of your precious Lord Jesus (Phil\n1:27). (6.) Let your hearts be always in heaven, where our Lord\nJesus is (Col 3:1-3). (7.) Forbear and forgive one another, in love,\nand with all your hearts, as God for Christ sake hath forgiven\nyou (Eph 4:2). (8.) Let your light so shine before men, that they\nmay see your good works and glorify your Father which is in heaven\n(Matt 5:16). (9.) You are the salt of the earth, have a care you\nlose not your savour (Matt 5:13). (10.) Be forward to distribute\nto those that are in want, for this is well-pleasing to your most\nglorious loving Father (Heb 13:16). (11.) Learn all one of another\nthe things that are good, for this is the command of God, and also\ncommendable in saints (Phil 3:17). (12.) And lastly, O brethren,\nconsider what the Lord hath done for you; he hath bought you, and\npaid for you with his blood, and he doth now also make it his\nbusiness to pray for your safe conduct to glory (Heb 7:25). He hath\ndelivered you from those that would have been your ruin, and hath\npromise to you everlasting life, Let the love of Christ constrain\nyou, let the love of God win upon your souls. What! he that\nspared not his own Son, but delivered him up for us all: How shall\nhe not with him freely give us all things. Hold out my brethren,\nhold out, for you have but a little while to run: Hold fast unto\nthe death, and Christ will give you a crown of life (Rev 2:10).\nFarewell, dear brethren; the mighty God of Jacob preserve and deliver\nyou from every evil work; and all the days of our pilgrimage let\nus pray one for another, that our God will count us worthy of this\nrich and glorious calling, and fulfill all the good pleasure of\nhis goodness, and the work of faith with power, to whom be glory\nnow and ever.\n\nAnd now reader, before I make an end of this discourse, I think it\nmeet to let thee understand, that though there hath been a book put\nforth by Edward Borrough, in seeming opposition to that of mine,\ncalled, \"Some Gospel-Truths opened according to the scripture,\"\nYet the substance of my discourse then published by me, standeth\nuncontrolled by scripture, as from him or others. I do not say\nhe doth not wrangle with them, but I say, he doth not by any one\nplain scripture contradict them. As for instance:\n\n1. The first great thing that I do hold forth in that discourse,\nis this: That that babe that was born of the virgin Mary, and that\nat that time did give satisfaction for sin, was the very Christ\nof God, and not a type of anything afterward to be revealed for\nthe obtaining redemption for sinners within them. Which thing my\nadversary can find no ground in scripture to build an opposition\nupon, see his book, page 12. but is forced to confess it in word,\nthough he do deny the very same in doctrine, see his book p. 29.\nat his 6th query. And p. 26. where in answer to this question of\nmine; Why did the Man Christ hang on the cross on Mount Calvary?\nAll the answer he gives, is this; Because they wickedly judged him\nto be a blasphemer; and as in their account (saith he) he died as\nand evil doer. And his is all the ground he giveth: See his answer\nto my second query in this my book, taken word for word as he laid\nthem down.\n\n2. The next thing I do prove in that book is, that that light which\nevery one hath, is not the Spirit of Christ; because the scripture\nsaith Some have it not (Jude 19). But Edward Borrough saith, It is\ngiven to every one; [p. 18. of his book:] And he saith, They have\nit within them too; [p. 26. of his book,] in answer to my first\nquestion, though he hath no scripture to confirm the same, as I\nhave had to contradict it. See his book.\n\n3. The next thing I prove, is That Jesus Christ did fulfil the law\nin his own person without us for justification, and that his blood\nthen shed, hath washed away the sins of the children of God, as\naforesaid. Which thing he would oppose, but finds no footing for\nhis discourse. See his book, p. 12. where he saith, The law is not\nfulfilled: (read the latter end of that page) [which is] contrary\nto scripture (Col 2:14; Rom 10:4). which saith, \"For Christ is\nthe end of the law for righteousness to every one that believeth.\"\nAnother thing I prove in that book is, That Christ is ascended\ninto that heaven without, above the clouds and stars; and that I\nprove by eight several scripture demonstration, of which not one\nis confuted by scripture, though secretly in his book smitten\nagainst. Read his whole book.\n\n4. The next thing I prove, is, That the same Jesus that was born\nof Mary, laid in the manger, who is the Saviour, is at this day\nmaking intercession in that body he then took of Mary; which thing\nalso is not confuted by him, by the scripture; though cunningly\nsmitten against in his discourse, where he saith, It is only\nnecessary to salvation to preach Christ within, laying aside all\nthat Christ did when he was in his own person in the world. See\np. 29. of his book, Qu. 6.\n\n5. Another truth I prove, is, That the very same Jesus that was\nborn of Mary, that very Man (that was also hanged on the cross)\nwill come the second time, and that shall be to save his children,\nand to judge the world at the last day, that great day of judgment.\nAnd though they will not own, that he shall so come as he went\naway, which was a very Man without; yet they could not at all by\nthe scripture contradict it. But the very sum of his discourses\nis a wrangling with the thing laid down, as a dog with a bone; but\nhath not, nor cannot by scripture overcome the same. This have I\nwritten, that the reader into whose hand this book may come, may\nhave the more certain information concerning the things before\npublished by me, and also concerning the opposition made against them\nby the adversary. And here, because I am loath to be too tedious,\nI do conclude, and desire thy prayers to God for me (if thou be\na Christian) that I may not only be preserved to the end in the\nfaith of Jesus, cut that God would enable me to be an earnest\ncontender for the same, even to the last; and rest,\n\nThe servant of the Lord JESUS,\n\nJohn Bunyan.\n\nReader,\n\nWe, whose names are here under-written, having (through grace)\nsome blessed faith and experience of the truths declared in this\nbook, and knowing them so to be; having tried them by the scriptures\nin the light of the Spirit, thought it our duty to bear witness\nthereunto, together with our brother, desiring the blessing of God\nmay go along with these endeavours of his, for the doing good to\nour Christian brethren, of any other who may read it. Farewell.\n\nYours in the faith of our Lord Jesus Christ, for which faith we\ndesire to contend,\n\nRichard Spencly. John Burton. John Child.\n\nA VINDICATION OF GOSPEL TRUTHS, &c.\n\nIt is very expedient that there should be heresies amongst us,\nthat thereby those which are indeed of the truth might be made\nmanifest; and also that the doctrine of God, and his Son Jesus\nChrist, might the more cast forth its luster and glory. For the\ntruth is of that nature, that the more it is opposed, the more glory\nit appears in; and the more the adversary objects against it, the\nmore it will clear itself; which doth give me, and all that stand\nfor it, and doth plead on its side in the wisdom of the Spirit,\nmuch boldness and encouragement, to venture without any slavish\nfear upon those that have already, or shall hereafter, stand up\nto oppose it. I did some few weeks past, put forth a small book,\ncalled, Some Gospel-Truths opened, and so forth; and the thing I\nlooked for from them was, namely, opposition from the adversary,\nwhich hath been accomplished in that, namely, as I did look for\nit, so did it happen; not that it daunted me, for if it had so\ndone, it might have made me kept those truths within my breast,\nwhich are now made manifest by me (as well as others) to the world.\nNow I have not only met with some opposition from others face to\nface in secret, but there is one Edward Burrough (as I heard his\nname is so, by some of themselves) that hath ventured to stand\nup against the truth, with the rest of his companions, and hath\npublished a book, called, \"The true faith of the gospel of peace\ncontended for, &c.\" In which book of his there is a very great\nnumber of heresies cunningly vented by him, and also many things\nthere falsely reported of me, which things in this my discourse I\nshall very plainly discover; and the way that I shall take, shall\nbe by laying down some of thy expressions, and also some of mine;\nand by inquiring into the truth of one, and the error of the other,\nthrough the assistance of the Spirit of Christ, and according\nto the scriptures. Only by the way, I think good to mind thee of\nthy clothing thyself with the words of the prophets and apostles,\nagainst whom thou dost fight (as will appear in my following\ndiscourse) and also of thy endeavouring to wrest the sword out of\nthe hands of the saints, and art fighting against them bitterly,\nwith a parcel of scolding expressions. But I wish thee to learn,\n(if thou canst) to be sober, and to keep under thy unruly spirit;\nand do not so much appear, at least not so grossly, a railing\nRabshakeh; but contrariwise, if you would be looked upon to be\nholy, which ( we know and believe that ) as yet, many of you are\nnot. Let at the least some appearance of moderation be manifest\namong you. After many words that are flung into the wind by thee\nmy adversary, in the first and second page of thy book, thou couldst\nnot be contented therewith, as being too few to vent thyself\nwithal; but thou breakest out in page 3. with a small testimony\nof John Burton, and his fellow, saying,\n\n\"They have joined themselves with the broken army of Magog--And\nhave shewed themselves in the defence of the dragon against the\nLamb, in the day of war betwixt them.\" When alas! poor soul we\ndo know, and are bold to declare, in the name of the Lord Jesus\nthe Son of Mary, that our God hath owned us, with others of his\nservants, in his own work against the devil's devices and false\ndoctrine; as instruments both for the comforting and establishing\nof his own, and also for the convincing and converting of some of\nthem, who aforetime was not converted. And friend, why dost thou\nsay, that we join with Magog in the defence of the dragon against\nthe Lamb, when thou seest the whole drift both of my brother's\nepistle, and also of my writing, is to exalt and advance the\nfirst-born of Mary, the Lord of glory, and to hold on his side,\nnotwithstanding there are so many tempests go through the world,\nAnd the rather, because we know that it is he, and he alone, that\ndid bear our sins in his own body on the tree (1Peter 2:24), for\nit is he that hath taken away the sins of the world. Now I say\ntherefore, do not thou thus accuse the brethren, for speaking good\nof the name of Jesus, lest thou be troubled at thy end for thus\nspending thy beginning in taking part with the devil to accuse\nGod's children.\n\nThen in the same page thou sayest, thou hast numbered up part of\nour work, and the sum is, A corrupted grain of Babylon's treasure,\n&c. Ans. Friend, The sum of our discourse is of the birth,\nrighteousness, death, blood, resurrection, ascension, intercession,\nand second coming of the Son of Mary the virgin, by which\nrighteousness, blood, death, burial, resurrection, ascension, and\nintercession we are saved. And dost thou count this a corrupted\ngrain of Babylon's treasure? Have a care what thou sayest, least\nthou utter that with thy mouth now, which will lie heavy on thy\nconscience for ever.\n\nThen, as though this thy unwise speaking were too little, thou\nbreakest out with a taunt, or a jeer, saying; A larger portion, and\nmore to the purpose might have been brought in, but with such as\nyou had, or could procure from your neighbours are you come. Ans.\nFriend, Who hath despised the day of small things? But again, we\ndesire not to bring to others, no nor to know ourselves, anything\nelse but Jesus Christ (the Son of Mary) and him crucified for our\nsins (1Cor 2:2). Then thou sayest further in the same page, that\nthough thou hast not seen our faces, yet our spirit is tried,\nand we are clearly described to thee, (sayest thou) to be of the\nstock of Ishmael, and of the seed of Cain, whose line reacheth to\nthe murdering priests, &c. Ans. Friend, thou art very censorious,\nand utterest many words without knowledge. We bless God, for the\nmost part of our line, we do labour to stretch it out, either in\nbuilding up and exhorting the saints of the most High, to cleave\nclose to their Jesus, or else as much as in us lies, we labour\nto convince poor souls of their lost condition, according to the\nword of God, and not to murder any. Nay contrariwise, we desire\nthrough grace, if at any time we chance to see any of Christ's\nlambs in the teeth of any wolf or bear, be they never so terrible\nin appearance; I say, we desire, we labour, we strive, and lay\nout ourselves, if it be possible, to recover the same, though with\nthe hazard of our lives, or whatsoever may befall us in doing our\nduty. And whereas thou sayest in the 4th page, that we are found\nenemies to Christ, revealed in his saints. Ans. Thou dost us wrong,\nfor we labour all that we may to countenance the same, where he\ndoth indeed appear: and if at any time we do see or discern, that\nany soul hath any breathing after the knowledge of the Lord Jesus\nChrist, we are so far from disowning or discountenancing of the\nsame, that we give them all the encouragement we may: Nay, and\nwe are so far from discountenancing the doctrine of God, and his\nSon Jesus Christ, that we say plainly, some have not the Spirit\nof Christ in them, and they are reprobates, according to that\nscripture (Rom 8:9). \"If any man have not the Spirit of Christ,\nhe is none of his.\" And again, Some are \"sensual, having not the\nSpirit\" (Jude 19). And again, we are so far from being against the\ndoctrine of the Spirit of Christ in his saints, we bless God that\nwe say, It is the distinguishing character of a true believer, from\nothers: All which things do I also affirm in my book, and hold\nforth, as doth also my brother in his epistle. Therefore, I marvel,\nthat you should be overseen, as to utter so many false things\ntogether, in less than four sides of paper, I wonder what will be\nthe end of your discourse.\n\nWell, now thou dost come and fall a wrangling with some of the\nwords of my brother Burton, which are to this purpose, (he speaking\nbefore of the doctrine of Jesus) and this is quite contrary\n(saith he) to those commonly called Familists, Ranters, Quakers,\nand others, who on the other hand either deny Christ to be a real\nman without them, blasphemously fancying him to be only God manifest\nin their flesh; or else make his human nature with the fulness of\nthe Godhead in it, to be but a type of God to be manifested in\nthe saints. Now first of all, the great offence thou takest of\nsome of these words, is, because he doth join in his discourse,\nFamilists, Ranters, and Quakers together. Friend, what harm is it\nto join a dog and a wolf together? A fawning dog and a wolf in\nsheep's clothing; they differ a little in outward appearance, but\nthey can both agree to worry Christ's lambs. But again, friend,\nlet us a little compare the principles of a Ranter and a Quaker\ntogether, and it will clearly appear, that in many of their\nprinciples (at least) they agree, or jump in one: As\n\n1. The Ranters will own Christ no otherwise, than only within;\nand this is also the principle of the Quakers, they will not own\nChrist without them. 2. The Ranters, they cry down all teaching,\nbut the teaching within: and so do the Quakers (witness thousands)\nand yet condemn their principles by their practice, as the Ranters\nalso did and do. Now the apostle saith the contrary, saying, \"He\nthat knoweth God heareth us; (meaning himself with the rest of the\napostles and servants of Christ.) He that is not of God heareth\nnot us\" (1John 4:6). Again, 3. the Ranters are neither for the\nordinance of baptism with water, nor breaking of bread. And are\nnot you the same? 4. The Ranters would profess that they were\nwithout sin: and how far short of his opinion are the Quakers? 5.\nThe Ranters would not own the resurrection of the bodies of the\nsaints after they were laid in the graves: And how say you, Do you\nbelieve that the very bodies of the saints, as the very body of\nAbraham, and the body of Isaac, with the bodies of all the saints,\nnotwithstanding some of them have been in the graves thousands\nof years. others hundreds, some less: I say, Do you believe the\nresurrection of these very bodies again, which were buried so\nlong since; or do you hold, as the Ranters do, nothing but the\nresurrection from a sinful to an holy state in this life.\n\nAnd really I tell thee (reader) plainly, that for the generality,\nthe very opinions that are held at this day by the Quakers, are\nthe same that long ago were held by the Ranters. Only the Ranters\nhad made them threadbare at an alehouse, and the Quakers have set\na new gloss upon them again, by an outward legal holiness, or\nrighteousness. But again, Why should you be so angry with my\nbrother, for joining of a sinner and a liar together? Is there any\ngreat harm in that? Surely no. And the joining Ranters and Quakers\ntogether, is but so. The Quakers themselves confess, the Ranters\nare to be disowned, page 4. Nay if they would not, yet God\nhath disowned them in the open view of the nations. Now that the\nQuakers are liars, I shall prove from their own mouth. As first,\nfrom the several things that I did oppose even now, page 1-4, of\nthis book, called, \"the true Faith of the Gospel of Peace,\" &c.\nNow lest they should be slighted and set at nought, I shall shew\nyou clearly this man's lies manifestly laid down in his book,\npage 11, 12. That I said positively, the blood of Christ was shed\nbefore the world began. Whereas I said only this, That in the\naccount of God (mark it, in the account of God) his blood was shed\nbefore the world was, according to that scripture (Rev 13:8). \"The\nLamb slain from the foundation of the world,\" in my book, page 3\n[141]. Secondly, he saith, that I cry aloud against Christ within,\nin page 24. Of his book. And again he saith, \"That all my work is\nan obscure shooting against the manifestation of Christ within.\"\nWhere he speaks very falsely of me, for I confess and own God's\nChrist within as well as without, as appears in my book, page 206.\ntowards the end [173]. And in the epistle to my book you may find\nthe same held out by me for two or three leaves together; besides,\nmany other places of my book dith testify of the same; therefore,\ndoth not he lie miserably in this also?\n\nAgain, he saith, that I am one of those that do preach for hire,\nthrough covetousness, making merchandise of souls, page 23. of book,\nwhich is also an untruth, as I shall shew further when I come to\nthe place.\n\nAgain he saith, in page 30, that I said \"Christ's coming in the\nSpirit was no coming.\" Here also he uttereth falsehood. I never said\nso, as many or our brethren can witness. But of his also in its\nplace, when I come to it, with many other things which he hath very\nuntruly vented of me, which I fear not but they shall be cleared,\nboth now, and also at the second appearance of the man Christ\nJesus. And therefore friend (I say to thee) be not so pharisaical\nas to say within thine heart, \"I am not as this publican.\" Why am\nI reckoned with the Ranters? thou art, both thou and thy fellows,\nof the same mind with them in many things, and shall assuredly\npartake of the same plague with them, if they and you repent not\nspeedily.\n\nAgain, in page7, thou wouldest make us believe, that the Quakers\ndo really and truly lay the Christ of God, God-man, for their\nfoundation. Saying, \"We prize the Lord Jesus Christ, God-man, to\nbe precious to us, and to all that do believe, and have owned him\nto be the foundation,\" &c. Now friend, this is fairly spoken; but\nby word in general we may be deceived, because a man may speak\none thing with his mouth, and mean another thing in his heart;\nespecially it is so with those that use to utter themselves\ndoubtfully; therefore we will a little enquire what it is to lay\nChrist, God-man for a foundation.\n\n1. Then, to lay God's Christ, God-man, for a foundation, is to believe\nthat man that was born of the Virgin Mary, to be the saviour.\n\nHow he was and is the saviour, and therefore if you do indeed lay\nhim for your foundation, then you do believe that when the man\nChrist did hang on the cross on Mount Calvary, that then your\nsins were satisfied for at that time, as it is written, \"Who his\nownself bare our sins in his own body on the tree\" (1Peter 2:24).\n\n2. If the Christ of God, God-man, be indeed your foundation, then\nyou do believe, that that very man in that very body, did fulfil\nall the law, in the point of justification, as it is written,\n\"Christ is the end of the law for righteousness to every one that\nbelieveth\" (Rom 10:4). So that now, believe aright in what the Son\nof Mary hath done without on the cross, and be saved.\n\n3. If you have laid Christ that man aright for your foundation,\nthen you do believe, that when he was raised out of the sepulchre\ninto which Joseph had laid him, then at that time was accomplished\nyour justification (Rom 4:25). How say you to these things, Do\nyou make an open profession of them without dissembling? Or do you\nnot (notwithstanding your talk of Christ) in very deed deny the\nvirtue of the death and blood of Christ without, as for justification\nand life? If so, you have not laid him for your foundation.\n\n4.I you have indeed laid Christ, God-man for your foundation, then\nyou do lay the hope of your felicity and joy on this, That the son\nof Mary is now absent from his children in his person and humanity,\nmaking intercession for them and for thee, in the presence of his\nFather (2 Cor 5:6). And the reason that thou canst rejoice here\nat is, because thou hast not only heard of it with thine ear only,\nbut dost enjoy the sweet hope and faith of them in thy heart; which\nhope and faith is begotten by the Spirit of Christ, which Spirit\ndwelleth in thee, (if thou be a believer) and sheweth those things\nto thee to be the only things. And God having shewn thee these\nthings, thus without thee by the Spirit that dwelleth in thee,\nthou hast mighty encouragement to hope for the glory that shall\nbe revealed at the coming again of the man Christ Jesus, of which\nglory thou hast also greater ground to hope for a share in, because\nthat that Spirit that alone is able to discover to thee the truth\nof these things, is given to thee of God, as the first fruits of\nthat glory which is here-after to be revealed, being obtained for\nthee by the man Christ Jesus's death on Mount Calvary, and by his\nblood that was shed there, together with his resurrection from\nthe dead, out of the grave where they had laid him. Also, thou\nbelievest that he is gone away from thee in the same body which\nwas hanged on the cross, to take possession of that glory, which\nthou, through his obedience, shall at his (the very same man's)\nreturn from heaven the second time, have bestowed upon thee,\nhaving all this while prepared and preserved it for thee, as he\nsaith himself: \"I go to prepare a place for you. And if I go and\nprepare a place for you, I will come again, and receive you unto\nmyself, that where I am, there ye may be also\" (John 14:2,3).\nAgain.\n\n5.If thou hast laid Christ, God-man, for thy foundation, though\nthou hast the Spirit of this man Christ within thee, yet thou dost\nnot look that justification should be wrought out for thee, by that\nSpirit of Christ that dwelleth within thee, for thou knowest that\nsalvation is already obtained for thee by the man Christ Jesus\nwithout thee, and is witnessed to thee by his Spirit which dwelleth\nwithin thee. And thus much doth this man Christ Jesus testify unto\nus where he saith he shall glorify me; mark, \"He shall glorify;\"\n(saith the Son of Mary)but how? Why, \"he shall receive of mine\n(what I have done, and am doing in the presence of the Father)\nand shall shew it unto you\" (John 16:14). I have been a little\nthe larger in this, because it is of weight.\n\nBut again, thou sayest further, The rest of this first epistle I\nshall say little to; only thus much is the mind of the penman's\nspirit, secretly smiting at the doctrine of true faith and salvation,\n(to wit) Christ within. Ans. My friend, by saying that my brother\ndoth strike at the doctrine of true faith and salvation, thou dost\nhim a great deal of wrong; for it is so far from him so to do, that\nhe telleth souls plainly, that without true faith in the blood of\nthe Son of Mary, who was crucified on Mount Calvary, there is no\nremission; for saith he, it is only through that one offering then\ngiven up to the Father, that you must be justified. And that is\naccording to the whole stream of scripture: For by one offering,\nWhat was that? Why, the offering up of the body of Jesus once for\nall (Heb 10:10), he hath perfected for ever them that are sanctified.\n\"But this man after he had offered one sacrifice for sins, for ever\nsat down.\" Mark it: \"this man after he had offered one sacrifice\nfor sins, for ever sat down on the right hand of God\" (verse 19).\n\nAnd as for thy saying, that salvation is Christ within; if thou mean\nin opposition to Christ without; instead of pleading for Christ,\nthou wilt plead against him; for Christ, God-man, without on the\ncross, did bring in salvation for sinners. And the right believing\nof the, doth justify the soul. Therefore Christ within, of the\nSpirit of him who did give himself a ransom, doth not work out\njustification for the soul in the soul; but doth lead the soul\nout if itself, and out of that that can be done within itself, to\nlook for salvation in that man that is now absent from his saints\non earth (2Cor 5:6). Why so? For [because] it knoweth that there\nis salvation in none other (Acts 4:12). And therefore I would wish\nthee to have a care what thou dost, for I tell thee, that man who\nis now jeered by some, because he is preached to be without them,\nwill very suddenly come the second time, to the great overthrow\nof those, who have spoken, and shall still speak against him (Jude\n14,15).\n\nThou sayest also the next thing thou mindest, is this in the second\nepistle,1 where a questions asked, Who are the men that at this\nday are so deluded by the Quakers, and other pernicious doctrines,\nbut they that counted it enough to be talkers of the gospel, &c.\nAnd why? because he saith the Quakers are those deceivers that\nat this day beguile poor souls by their doctrine. Alas poor man,\nwhy shouldest thou be angry for my speaking the truth, in saying:\nThe Quakers are deceivers, this will easily appear.\n\n1. They deny the man Christ to be without them, and own Christ no\notherwise, but as he is within, contrary to that scripture, which\nsaith, for \"while we are at home in the body we are absent from\nthe Lord.\" This is touching his bodily presence. And again, he was\nparted from them, \"and a cloud received him out of their sight.\"\nAnd he was carried away from them, and so received up into heave\n(Acts 1:9-11). Now he that denieth this, is a deceiver, as is\nclear, in that he doth speak against the truth laid down in the\nscripture.\n\n2. The Quakers are deceivers, in that they persuade souls that\nChrist is crucified in them, dead within them, and kept down with\nsome thing within them, which was never taught by those that\nspoke the scripture from the Spirit of God. Shew me a scripture\nto confirm such a doctrine as this, which hath been avouched over\nand over by the Quakers.\n\n3. The Quakers are deceivers, because they do persuade souls, that\nthat man that was born of the Virgin Mary, is not above the clouds\nand the stare, when the scripture saith, \"a cloud received him\nout of the sight of his saints.\" And again, that he is above the\nhighest heavens, which must needs be above the stars, for they\nare not the highest.\n\n4. The Quakers are deceivers, because they persuade souls not to\nbelieve, that that man that was crucified, and rose again flesh\nand bones (Luke 24:38-40). shall so come again, that very man, in\nthe clouds of heaven to judgment as he went away; and at the very\nsame time shall raise up all the men and women out of their graves,\nand cause them to come to the valley of Jehoshaphat; because there\nwill he, that very man, sit to judge all the heathen round about.\nI say, they strive t beat souls off from believing this, though\nit be the truth of God witnessed by the scripture (Joel 3:11,12;\nActs 1:10,11). \"This same Jesus, which is taken up from you into\nheaven, shall so come (mark, the very same) in like manner as ye\nhave seen him go into heaven.\" \"And his feet shall stand in that\nday (the day of his second coming) upon the Mount of Olives\" (Zech\n14:4). Where is that? Not within thee, but that which is without\nJerusalem, before, it on the east side. I say now, he that persuades\nsouls not to believe this, but makes them believe there is no such\nthing, as the Quakers do, he is a deceiver. Again, the Quakers\nmake no difference between that light wherewith Christ, as he is\nGod, hath enlightened all; and the Spirit of Christ he gives not\nto all; and the Spirit of Christ he gives not to all, which I\nshall show by and by to be a deceit.\n\n5. The Quakers are deceivers, because they say, That every one\nhath that which is like the Spirit of Christ, even as good as the\nSpirit of Christ, page 10 of his book, which is desperate blasphemy.\nThe scripture saith plainly, \"That some are sensual, having not\nthe Spirit.\" And yet though they have not that, they have, says\nthe Quakers, that which is as good as that. O wonderful deceit,\nas I shall farther show by and by when I come to the place. But\nto cover himself, and so his deceit, he doth apply that to himself\nthat should be applied for the encouragement of the children of\nGod: saying, the children of God was always counted deceivers, we\n(saith he) have a cloud of witnesses. Answer, friend, they were\ncalled deceivers, and were not so; but you are rightly called so,\nas I have already showed, and shall show farther by and by. In\nthe meantime, know, that the devil knows how to take children's\nbread, and cost it to the dogs.\n\nThen the next thing that he is grieved with, is, because I said,\nthere are none but a company of light notionists, ranters, with\nhere and there a legalist, that was shaking in their principles,\nthat were carried away by the Quakers, &c. When this appears in\nall men's sight that can see, though you would not have it so (it\nis like.) And as for your saying, because all sorts of people are\nbrought to God, I am offended therewith; I answer, No friend, I\nbless God my soul can rejoice that souls come in to Jesus Christ,\nthough it grieves me to see, how some with a spirit of delusion\nare deceived, and destroyed, by its coming unto them as an angel\nof light. And whereas thou sayest I am like the Pharisees, who\nsaid, none believe, but a company of poor people, which know not\nthe law. Answ. I bless God, I do know they are I bless God, I do\nknow they are the poor that receive the gospel; but friend, I must\ntell you, that you and your fellows may seek for justification\nfrom the law, and yet have no better a recompense, than to be\ncondemned by the law.\n\nNow passing many railings, I come to the next thing that thou dost\nstumble at, which is in that I say, some of those delusions the\ndevil doth deceive poor souls withal, is first, in that he doth\npersuade them, that salvation was not completely wrought out for\nsinners by the man Christ Jesus, though he did it gloriously upon\nthe cross without the gates of Jerusalem. Now these words, \"he\ndid it gloriously on the cross, without the gates of Jerusalem,\"\nthou leavest out. Therefore I ask, do you believe that at that\ntime, when he did hang upon that cross on Mount Calvary, that he\ndid by that death he died there, redeem all his elect from eternal\nvengeance? If not, whatever thou sayest, thou wilt certainly see,\nthat Satan hath caught thee in his snare, notwithstanding thy\nrailing against the Lord Jesus. And friend, thou mayest call thy\nconscience the man Christ Jesus, or the light (as thou callest it)\nin thy conscience the man Christ Jesus; which if thou do, this is\na delusion, and a dangerous doctrine. For a Spirit hath not flesh\nand bones, and so hath the man Christ Jesus. Now it may be, you\nthink farther that the church, with the Spirit of Christ, is the\nman Christ Jesus, which is also a damnable heresy. Therefor, speak\nplainly; Dost thou believe that that man Christ Jesus is ascended\nfrom his people in his person? And again, dost thou believe that\nhe which ascended from his disciples, did bring in everlasting\nsalvation for them, in that his body which ascended from them? An\nanswer to this might give great satisfaction to souls, if also it\nmight be made in words easily to be understood. Again,\n\nThou art also offended with the second deceit which I lay down\nin my epistle, which is (say I) for the devil to bid souls follow\nthat light which they brought into the world with them, telling\nthem, that that will lead them to the kingdom. Now thou seemest\ngravelled, because I said, which they brought into the world with\nthem. If thou art offended at that, show me when, and at what time\nevery soul receives a light from Christ after it comes into the\nworld. Now this I say, That every man hath not the Spirit of Christ\nwithin him (Jude 19). And that there is nothing that can show\nthe soul the things of Christ savingly, but the Spirit of Christ\n(1Cor 2:11). Then will not you yourself confess, that he is deluded,\nthat is persuaded to follow that light that cannot reveal Christ\nunto him? But I must mind you of one filthy error also which thou\nlayest down in page 10. Corrupting the scripture to make it good,\nbut in vain; where thou sayest, That light which every man is lightened\nwithal, will lead unto the kingdom of peace and righteousness. And\nthen thou addest, for saith Christ, \"I am the light of the world,\nhe that followeth me shall not [abide in darkness, or] walk in\ndarkness.\" Pray mark, First, thou callest it the light of Christ,\nwhere with he hath lightened every one; and here thou comest a\nstep higher, and callest it, Christ himself; and then corruptest\nthat scripture, where the Son of Mary saith, \"I am the light of\nthe world,\" &c. Here thou wouldest very willingly have room to\nbroach they folly, but it may not be; for though Christ be the\nlight of the world, yet he is not in every one in the world. But\nsecondly, I pray where was Christ when he spake those words? was\nhe I say, within his disciples, or without them, when he said,\n\"I am the light of the world?\" He was without them, and walked up\nand down in the world with them from place to place, a very man.\nTherefore he did not mean at that time any light within, but\nhimself who was without. And indeed, they who will follow Christ\naright, must follow him without, to the cross without, for\njustification on Mount Calvary without, (that is, they must seek\nfor justification by his obedience without.) To the grave without,\nand to his ascension and intercession in heaven without; and this\nmust be done through the operation of his own Holy Spirit, that\nhe hath promised shall show these things unto them, being given\nwithin them for that purpose (John 16:14). Now the Spirit of\nChrist that leads also, but whither? I leads to Christ without,\nwhich said, being without, \"I am the light of the world: he that\nfolloweth me shall not walk in darkness, but shall have the light\nof life\" (John 8:12). Deny this, that Christ was without when he\nspake those words (I am the light of the world) if you can.\n\nBut to come more close, to the thing. That light wherewith Christ,\nas he is God, hath lightened every one that cometh into the world,\nis the soul of man, which is the life of the body, and yet itself\nis but a creature, and made by the creator of all things (Isa 57:16).\nand is not the Spirit, as some do think it is. This creature hath\none faculty of its own nature, called conscience, which hath its\nplace in the soul, where it is as a judge to discern of things\ngood or bad, and judge them accordingly, as the apostle saith,\nspeaking of the heathens, \"Their conscience also bearing witness\nand their thoughts the meanwhile accusing or else excusing one\nanother\" (Rom 2:14). This conscience is that in which is the law\nof nature (1Cor 11:14). which is able to teach the Gentiles, that\nsin against the law, is sin against God: And yet it is called\nbut even nature itself, as he saith there, \"Doth not even nature\nitself teach you?\" &c.\n\nNow this conscience, this nature itself, because it can control,\nand chide them for sin, who give ear unto it, therefore must it be\nidolized, and made a God of. O wonderful! that men should make a\nGod and a Christ of their consciences, because they can convince\nof sin. But thou goest ramping on, and sayest, there is nothing\nbut the light of Christ that will convince of sin, and thou biddest\nme, mind that. Now dost thou mean the Spirit of Christ? dost\nthou say that that which thou callest the light of Christ, is the\nSpirit of Christ? If so, then there is conscience which is not the\nSpirit of Christ, but a poor dunghill creature, in comparison of\nthe Spirit of Christ; yet will convince of sin, as is clear, from\nthat 8th of John. Where the woman is mentioned, who was taken in\nadultery by the Pharisees, or others, who when they heard brought\nher to Chris, and began to accuse her, Christ said, \"He that\nis without sin among you let him first cast a stone at her.\" And\nwhat then? When they heard that, they were convicted by their\nown consciences. Mark, he doth not say, by the light of Christ\nin their consciences, as some would have it be; No, but by their\nown consciences they were convinced, and went out one by one. And\nwere they all served so? Yea, from the eldest, even to the last;\nfor they all had consciences, though not the Spirit of Christ. So\nthat friend, here is something beside the Spirit of Christ, that\ncan and doth convince of sin, even a man's own conscience, the law\nof nature; nay nature itself, which no man will say is as good as\nthe Spirit of Christ, except they are guided by a deluding Spirit.\nAgain, thou sayest, He that convinceth of sins against the law,\nleads up to the fulfilling of the law. Friend, thy conscience\nconvinceth of sins against the law, follow thy conscience, it may\nlead thee under the curse of the law, through its weakness; but\nit can never deliver thee from the curse of the law by its power.\nFor if righteousness come by the obedience to the law, or by thy\nconscience either, then Christ is dead in vain (Gal 2:21).\n\nAgain thou sayest, \"That I and my generation would leap over the\nlaw.\"\n\nAnsw. For justification we look beyond it to the Son of Mary; yet\nwe know that the law is good, if it be used lawfully; but if it be\nused unlawfully, as those do use it, who seek to be justified by\ntheir obedience to it, it is made and idol of, and a saviour,\nthough it were given to no such purpose: For if there had been a\nlaw given which could have given life, verily righteousness should\nhave come by (thy obedience to) the law (Gal 3:21). Now at thy\nconclusions, sometimes thou dost utter thyself in this wise, Learn\nwhat this means.\n\nAnsw. Indeed thy words are dark, and enough to deceive the hearts\nof the simple; but blessed be God, he hath given me to understand,\nthat thou dost all along in the drift of thy discourse, disown\nChrist without, by pretending to a Christ within; whereas hadst\nthou indeed the Spirit of Christ within thee, it would be thy great\nbusiness to extol and magnify the Son of Mary, the Christ of God\nwithout thee, because it is the nature of the same Spirit so to do,\neven to glorify Christ without, who went away from his disciples\ninto heaven, to prepare a place for them (Luke 24:50,51).\n\nThen thou further sayest (with a kind of disdaining spirit) \"Many\nthings more thou passest by in my book, as being not pertinent\nto the thing in hand.\" But I believe they are so pertinent, that\nneither thou, nor thy friends or fellows are able to contradict\nwithout blaspheming, in the view of all them that have eyes to see:\nfor if they could, it should have been done by thee. And whereas\nthou sayest, \"Fools must be meddling.\" Answer, It must needs be,\nthat the saints of God should be called fools by the enemies of\nthe man Christ Jesus without, because that the doctrine of the man\nChrist Jesus, crucified without for the sins of poor sinners, is\nalso held to be foolishness by them; although it be the wisdom;\nand also the power of God, unto every one that believeth (1Cor\n1:23,24).\n\nAnd further, thou sayest, that the Pope can speak as much of\nChrist without, as I. Answer, friend, dost thou put no difference\nbetwixt the speaking of Christ without, and believing in Christ\nwithout? I tell thee, though there may be many that can speak of\nthe Christ of God without, yet there are but very few that can, or\ndo believe indeed in him without, by the mighty operation of his\nHoly Spirit within. Nay, you yourselves do testify this, who deny\nthat the salvation of sinners was completely wrought out by that one\noffering of Jesus Christ without upon the cross on Mount Calvary,\nand that he is ascentded from his disciples above the clouds,\ntouching his bodily presence. (as in 2Cor 5:6 compared with Acts\n1:9-11).\n\nThen again thou sayest, \"I do ask myself a question, and do also\nanswer it myself deceitfully.\" The question is, Do not the scriptures\nmake mention of a Christ within? And thou sayest, I answer it\ndeceitfully myself. But I answer again, that I am not ashamed of\nthe answer I then gave, because I know it is truth; and whereas\nthou sayest it is deceitful, and yet canst not find fault with any\npoint thereof, it confirms me, that had there been falsity in it,\nsuch an enemy to the truth, as thou art, would have taken that\nadvantage, as to have discovered, that thereby thou mightest have\nrendered the truth the more odious. The answer I shall leave to\nthe Christian reader, which is so indeed; yet am confirmed myself\nconcerning it, and shall give thee an answer to thy question,\nwhich is, Doth not the scriptures say, or witness, that all that\nhave not Christ within are reprobates? Answer: Yes, the scripture\nsaith so, and it is true, they that have not the Spirit of Christ\nin them, are reprobates. But there are some that are reprobates,\nthat you will confess. Then by your own argument you must grant,\nthat some have not the Spirit of Christ in them. Pray take notice,\nthey that have not the Spirit of Christ in them are reprobates.\nThere are some who are reprobates; therefore there are some who\nare sensual, \"having not the Spirit of Christ in them\" (see thy\nfolly how it is made manifest.) (Jude 5:19). The next thing thou\nart offended withal, is, because I say, the devil deceives poor\nsouls by persuading them to follow the light within which all men\nhave. answer, friend, I say, again, and again, That there is nothing\nless than the Spirit of Christ, that can give a soul a sight of\njustification by the blood of the man Christ Jesus without, by\nfollowing of it. Now as thou sayest thyself, some are reprobates,\nand have not the Spirit of Christ.\n\nThen is it any heresy to say, that it is of the devil to persuade\na soul to follow that light which is no better than conscience,\nor nature itself (Rom 2:14), which are not able to lead to Christ\nhis things, being foolishness to it; or is conscience, which every\none is lightened withal, the Spirit of Christ? give an answer in\nsincerity.\n\nThen thou sayest, that my whole purpose is a secret smiting at\nthe light wherewith Christ hath lightened every man. I answer, my\nwhole design in my book, is, and was, these following things:-\n\n1. To show souls, where salvation is to be had. Namely, in Christ\nwithout,\n\n2. To show souls how they should lay hold of this salvation;\nnamely, by the operation of the Spirit of Christ, which must be\ngiven within.\n\n3.To forewarn poor souls, that they should not deceive themselves,\nneither by conscience, nor the law; which are both inferior, and\nmuch below the Spirit of Christ; even as much as he that buildeth\nthe house, hath more honour than the house (Heb 3:3).\n\n4. To show how poor souls should know, whether they had the Spirit\nof Christ, or not, within them, or whether the Spirit of the devil\nhad exalted himself above the Spirit of Christ, by transforming\nhimself into an angel of light.\n\nFarther, thou thinkest I contradict myself, because I admonish\npoor souls to beg of God to convince them by his Holy Spirit; and\nthou sayest, This is my confusion. When alas, confusion is of,\nand from thyself, who wouldst make a defiled conscience, the law\nand the Spirit of Christ to be all one; as I shall further clear\nto the reader by and by.\n\nBut tell thee friend, there are many who have not the Spirit\nof Christ, and yet are convinced of sin by their own consciences\n(John 8:9). He doth not say, \"by the light of Christ in their\nconsciences,\" Mark that: Now I knowing, that a man may be convinced,\nand yet not by the Spirit of Christ (for he may be without that)\nbut by nature itself (1Cor 11:14). I do admonish every soul if\nthey love themselves, to beg of God for Jesus Christ his sake,\nthat he would not only let them be convince by these poor, low,\nempty, beggarly things (their consciences) in respect of the\nSpirit of Christ, but that he would convince them by that Spirit\nof his effectually, which is not only able to show their lost\nstate because of sins against the law, but also, to lead them to\nthe right Saviour, and plant them into him, which all other things\nare not able to do. And thus much in answer to thy scolding against\nmy epistle the truth of which I bless God through the strength of\nChrist, I could be willing to seal with my blood.\n\nAnd now friend, in love to thy soul, I say, have a care of thyself,\nthat thou do not satisfy thyself with anything, until thou seest by\nthe operation of the Spirit of Christ (which thou must have given\nthee from heaven, as being without it before conversion) that the\nblood of that man Christ Jesus that was crucified on Mount Calvary,\ndid at that same time, when it was there shed, wash thee from all\nthy sins, and be not so stout, and so stern against the truth,\nbecause it suits not with thy beguiled conscience. (bear with me\nin patience) and seriously inquire into the truth of things according\nto the scriptures. \"For they are they that testify of Christ, and\nhow salvation doth come by him.\"\n\nIn thy entering upon my book, the first thing I find thee wrangling\nwith, is by corrupting my words, and then by calling me liar.\n\nThou corruptest my words saying, that I said, \"the blood of Christ\nwas shed before the world began.\" Whereas I said, that in the\naccount of God, (mark, in the account of God) the blood of Christ\nwas shed before the world began. Friend, art thou not able to\ndistinguish, betwixt a thing being done in God's account, or\naccording to his foreknowledge, and a thing at that is really and\nactually done. Surely it was either thy folly to speak evil of the\nthing thou knowest not, or else thy madness doth much appear, in\nthat though thou understandest these things, yet for to wrangle\nby corrupting my sayings here, as also in other places, as will\nafterwards appear. this is in page 11, of thine, page 3, of my\nbook.\n\nThen thou goest on, page 12, and quotest the place where I say,\npage 37. How horribly are those deceived who look on Jesus (but\nthou leavest out those words, the Son of Mary) to be but a type;\nwhich thing you say, you know none that do. And again thou sayest,\nthat I say, he is of something afterwards to be revealed. My\nwords thou corruptest; thou wouldst fain gather thus much out of\nmy words, by corrupting them. that though I denied Christ Jesus\nthe Son of Mary to be a type, yet I myself say, He was a type, yet\nI myself say, He was a type of something afterward to be revealed.\nWhich thing, as there in my book, so here again I do most positively\ndeny, and I quote the same words again, for a second confirmation\nof the same, saying as then I died; \"How horribly are those\ndeceived, who look on Jesus the Son of Mary to be but a shadow,\nor type of something that was afterwards to be revealed.\" Whereas\nthe scriptures most lively hold him forth to be the Christ of\nGod; and not a type or shadow of a Spirit, or body afterwards to\nbe revealed, but himself was the very substance of all things that\ndid any way hold forth, or type out, Christ to come: And when he\nwas indeed come, then was an end put to the law for righteousness\nor justification to every one that believeth (Rom 10:4). And\ntherefore, friend, though thou hast, or wouldest corrupt my words,\nyet have a care of corrupting Christ's words, lest thou dost even\nheap up wrath against the day of wrath, and revelation of the\nrighteous judgment of God. And whereas thou sayest, \"Thou deniest\nnot but Jesus is the substance.\" Answer, I doubt thou dost not\nspeak thine heart plainly, but hidest thyself with so saying, as\nwith an apron; if we inquire into what it is to hold froth Jesus\nthe Son of Mary to be the substance. Therefor he that holds forth\nJesus the Son of Mary to be indeed the substance, and not a type;\nholds forth and believes, that that Jesus that was born of the Virgin\nMary, did in his own body of flesh fulfil the law, and impute the\nrighteousness of his obedience unto them that he accomplished then\nwithout them; and that his blood that was shed without on the\ncross, doth, and hath washed away all sin past, present, and to\ncome, from him that believeth his; as it is written, \"For what\nthe law could not do, in that it was weak through the flesh, (that\nis, through our flesh.) God sending his own Son in the likeness of\nsinful flesh, and for sin, condemned sin in the flesh:\" That is,\nhe was condemned in the flesh that he took on him of the Virgin\nMary (Rom 8:3). And again, he bore our sins in his own body on the\ntree, which was the cross on Mount Calvary.\n\nJesus also (saith the apostle) that he might sanctify the people\nwith his own blood, suffered: Where? Not in any believer, but\nwithout the gate of Jerusalem (Heb 13:12). How say you, do you\nreally believe that at that time when Jesus did hang on the cross\nwithout Jerusalem's gate, even at that time he did give the justice\nof God a full and complete satisfaction for all the sins of all\nbelievers, that have been formerly, or are now, or hereafter shall\nbe? Or do you look upon Jesus at that time to be but a shadow, or\ntype of some what that was afterwards to be done within? Answer\nplainly, yea, or no; that the simple may understand you.\n\nI now I come to answer thy query laid down, page 12, in these\nwords; \"Did Christ Jesus put an end to the law, for them who live\nyet in the transgression of the law condemned?\" Indeed a right\nanswer to this will be great satisfaction to some, though I think\nsome trouble to others. And therefore in answer to thy question\nI shall lay down these following things:\n\nAnsw. 1. Christ Jesus did put an end to the law for righteousness,\nfor all that shall be saved; for he shall not be offered a second\ntime: No, \"but once for all\" (Heb 10:10). Once in the end of the\nworld hath he appeared, to put away sin by the sacrifice of himself;\nand he hath done it once by himself for all (Heb 9:26). Otherwise\nhe must have often suffered since the world began: But that must\nnot be; for he \"dieth no more\" (Rom 6:9). But say you, \"Did he\nput and end to the law for them who still live in transgression?\"\n\nAnsw. 2. There are many poor souls that are given unto Christ,\nwho yet live in their sins. But Christ did at that time, when he\nhanged on the cross, give a full and complete satisfaction for\nthem. \"In due time Christ died for the ungodly: For scarcely for a\nrighteous man will one die, yet peradventure for a good man some\nwould even dare to die.\" Ay, \"But God commendeth his love towards\nus, in the, while we were yet sinners, Christ died for us.\" while\nwe were yet sinners, yet ungodly (Rom 5:6-8). Nay, he did not only\ndie for those who still live in sin, but he also makes intercession\nnow at the throne of his Father's grace for them. \"And he\nmade intercession for the transgressors\" (Isa 53:12). \"Thou hast\nascended on high, thou hast led captivity captive;--and received\ngifts for men.\" For what men? Even \"for the rebellious also.\" To\nwhat end? \"That the Lord God might dwell among them\" (Psa 68:38).\n\nAnsw. 3. That at that very time when Jesus Christ did hang on the\ncross on Mount Calvary, was buried, rose again from the dead, and\nascended above the clouds from his disciples, at that very time\nwas all the law fulfilled for righteousness. He is the end of\nthe law, mark; he is the end of the law for righteousness. But if\nthere were anything yet to be done for justification, which was\nnot then done; there could not be an end put to the law for\nrighteousness, for every one that believeth. But in that there is\nan end put to the law for righteousness by Jesus for all the elect\nof God, Christ having once fulfilled it for them: It is manifest,\nthat there was not anything then left undone by Christ at that\ntime, which was afterward to be done by his own Spirit in his\nchildren for justification, only believe what the man Christ,\nat that time did do, and saved (Acts 13:29-39); and whereas thou\nasketh, whether Christ did justify that which the law condemneth?\n\nAnsw. 4. I answer, Fourthly, That though Christ Jesus did not\njustify sins of ungodliness, yet he justifieth the ungodly. \"Now to\nhim that worketh is the reward [given, or] not reckoned of grace,\nbut of debt. But to him that worketh not, but believeth on him that\njustifieth the ungodly, (mark the ungodly) his faith is counted\nfor righteousness\" (Rom 4:4). He is he that justifieth, having\nfinished the righteousness of the law in his own person for them.\n\"Mine own arm brought salvation,\" saith he, but how? Even by his\nbleeding on the cross; \"we have redemption through his blood\" (Eph\n1:7), which was shed without the gate (Heb 13:12). Ay, and though\nthe law condemneth a sinner, yet let but that sinner believe in\nChrist, in what he hath done in his own person, and he shall be\n\"justified from all things, from which he could not be justified\nby the law of Moses\" (Acts 13:39).\n\nAnd whereas thou asketh me the meaning of that scripture, \"not\none tittle of the law shall fail till all be fulfilled.\" I answer,\nThat the law hath already been fulfilled for justification, for\nevery one that believeth: And a believer is to do nothing for\njustification, only believe and be saved; though that law be a rule\nfor every one that believeth to walk by, but not for justification.\nBut if you do not put a difference between justification wrought by\nthe man Christ without, and sanctification wrought by the Spirit\nof Christ, within; teaching believers their duty to their God,\nfor his love in giving Christ; you are not able to divide the word\naright: but contrariwise, you corrupt the word of God, and cast\nstumbling-blocks before the people; and will certainly one day most\ndeeply smart for your folly, except you repent. Here is a plain\nanswer that may satisfy the simple. The Lord God grant that they\nmay lay it to heart effectually.\n\nNow this I say further, that if God enable any to receive this\ndoctrine aright ( namely what I said even now) it will more engage\nthe soul to God, than all the threatenings, thunder-claps, and\ncurses that come from the law itself. And a soul will do more for\nGod, seeing itself redeemed by the blood of the Lamb the Son of\nMary (John 1:29). than if he had all the conditions of the law\nto fulfil, and might be sure to have heaven for the fulfilling of\nthem. Now as to the assurance thou speakest of at the end of thy\nquestion. I know in the first place, that though believers themselves\ndo sin, yet they have \"an advocate with the Father, Jesus Christ\nthe righteous;\" (1John 2:1). And though the doctrine of the gospel\nbe to abstain from all appearance of evil, yet our Lord Jesus\nChrist is so pitiful, as not altogether to deprive his children\nof an assurance of their salvation,2 though sometimes through\nweakness they do transgress. And whereas you would lay an assurance\non our obedience to the law; I say, our assurance comes through our\nbelieving, and our obedience to the law is a fruit of our believing;\nfor every one that hath this hope, that he is one of the children,\nor sons of God, by faith in Jesus (1John 3:3), \"purifieth himself,\neven as he is pure.\" Holiness of life, if it be right, flows from\nan assurance of our being justified by Christ's death on the cross,\non Mount Calvary; as it is written again, that he might sanctify\nhis people with his own blood, he suffered without the gate.\n\nBut again, page 12. thou seemest offended, because I say, \"They\nare deceived, who think to obtain salvation by following the law,\nwhich they call Christ, though falsely.\" Why shouldst thou be\noffended at this, when the scripture saith plainly, \"That by the\ndeeds of the law there shall no flesh be justified in his sight:\nfor by the law is the knowledge of sin\" (Rom 3:20). But this is\nthy frothy argument, \"The law convinceth, and is our schoolmaster\nto bring us to Christ; therefore the law is not taken away,\"\nsayest thou. Friend, what is this to the purpose? must we seek for\njustification by the works of the law, because the law convinceth?\nyou may as well say, we must seek for justification from our\nconsciences, because they do convince: Now where the scripture\nsaith, the law was our schoolmaster to bring us to Christ; do\nyou think it means, we must be first fitted by purification of\nourselves by, or according to the law, before we can be saved by\nChrist from the curse of the law? If you say, yea; then doth not\nthis follow, that Christ Jesus did not come to save sinners, but\nto save the righteous; and if so, then you must say, that Christ,\nPeter, Paul, and all the servants of the Lord are liars, who have\ntestified that Christ died not for the godly, but for the ungodly\nand sinners.\n\nBut where the scripture saith, the law was our schoolmaster to\nbring us to Christ: I ask again, is it the ceremonial law, or the\nmoral law that is meant in this place? If you say the moral, or\nthe ten commandments, I answer; That doth not lead to life and so\nnot to Christ; but is properly the ministration of condemnation\n(2Cor 3:6-11). That is, the proper work of the moral law, or ten\ncommandments, is to condemn, if it be not obeyed; and yet not to\nbless, until it be every jot fulfilled, which is impossible to be\ndone by any man for justification, in that exact and severe way\nwhich the law calls for; which makes the Apostle say, as many as\nare of the works of the law, are under the curse. Mark, he doth\nnot say, as many as are of the works of sin, are under the curse,\nthough that be true; but as many as are of the works of the law,\nare under the curse: \"for it is written, Cursed is every one that\ncontinueth not in all things which are written in the book of the\nlaw to do them. But that no man is justified by the law in the\nsight of God, it is evident: for, The just shall live by faith\"\n(Gal 3:10,11).\n\nIf it be meant of the ceremonial law, as I am most inclinable to\nbelieve, because he saith it was our schoolmaster; he doth not say\nit is, but it was our schoolmaster to bring us to Christ, being\ntutor or governor; holding and significations forth, Christ to\ncome by its types until the time appointed of the Father, which\nappointed time (and so that law) was to have an end, when God sent\nforth his Son made of a woman, Jesus the Son of Mary, who was made\nunder the law, to redeem those that were under the law.\n\nNow the ceremonial law did bring or lead to Christ these two ways:\nFirst, In that it did continue in full force until he did come into\nthe world, and had done that which was by it held out for him to\ndo.\n\nSecondly, In that the several types and shadows, as the blood of\nbulls and lambs, with diverse other services did lead to, or hold\nforth Christ that was to come: But the moral law, or ten commandments,\nis so far from leading us to Christ by our following it, that\nit doth even lead those that are led by it under the curse. Not\nbecause the law hath an evil end in it, but because of our weakness\nand inability to do it; therefore it is forced, as it is just,\nto pass a sentence of condemnation on every one, that in every\nparticular fulfils it not.\n\nIn the next place, thou art offended because I said, \"It is not,\nfor I do not know your fellows for boasting under heaven, in that\nyou, (Pharisees like) do cry up yourselves to be the men, and\ncondemns all others; when you are THE MEN that are the greatest\nenemies to the Christ of God without (who is the Saviour) of any\nmen under heaven. And in that you pretend you are perfect, when\nyou are the notablest liars and corrupters of the sayings of the\npeople of God, yea, and of the scriptures also, that ever I came\nnear in all the days of my life; and I doubt not but before I\nhave done with you, I shall make it appear to them that read or\nhear my lines aright.\" the query in page 13. runs thus, \"Will that\nfaith which is without works justify?\" I answer, No, neither will\nthose works which are without faith sanctify. What then, Is it\nfaith and works together that doth justify? No, it is only faith\nin the blood of the man Christ, that did hang on the cross on Mount\nCalvary, that doth justify in the sight of God and the soul, and\nit is the fruits of faith, good works, which do justify in the\nsight of men. So that when it is said, we are justified by works;\nit is not meant that works will justify in the sight of God. No,\nbut shew me (or shew men) thy faith, of justify thy faith to be\ntrue and right before men by thy works. Shew men thy faith by\nthy works, it is in the sight of men. So that we conclude a man\nis justified, or made manifest to be indeed that which is right,\nboth to believers, and to the world by its works. Though I must\nconfess, that both Paul and Peter, and the rest of the saints,\nmay sometimes be deceived in the truth of the faith of others by\ntheir works.\n\nAgain I page 17 thou seemest to be offended, because, I say \"loving\nby faith, is to apply the Lord Jesus Christ, his benefits, as\nbirth, righteousness, death, blood, resurrection, ascension, and\nintercession, together with the glorious benefits of his second\ncoming to me, as mine, and for me, &c\" (Gal 2:20).\n\nFriend, methinks thou shouldest find no fault with this, but that\nthe Man Christ Jesus, the Son of Mary, is not very pleasant to\nthee, because thou hast swallowed down secretly another doctrine;\nbut friend, I speak of applying these things. and thou speakest\nof talking of them, I know that there are many who talk of Christ,\nthat will fall short of heaven and glory.\n\nBut tell me, what sayest thou to him that doth apply all these\nthings to his soul, is there not enough in them to justify him, that\ndoth really and truly in the power of the Spirit, believe this to\nbe true which I have said? or dost thou deny it and preach another\ngospel saith not, who shall ascend, to fetch Christ from above\nfor salvation. Though there is never a scripture that saith these\nwords, word for word; yet the scripture saith, \"the word is nigh\nthee, even in thy mouth, and in thy heart; but mark, it is the word\nof faith, not the Man Christ Jesus, but faith which layeth hold\non him\" (Rom 10:8-9), which is this, \"That if thou shalt confess\nwith thy mouth the Lord Jesus, (who was born of the Virgin, Matt\n1:21) and shalt believe in thine heart that God hath raised him\nfrom the dead, thou shalt be saved.\" These great and precious\nscriptures, with which by corrupting of them, the Quakers have\nbeguiled many, have this meaning, that if thou shalt confess with\nthy mouth the Lord Jesus; that is, in profession and practice, own\nhim, and believe him to be the anointed Saviour. And shalt believe\nin thine heart, that God raised him from the dead, thou shalt be\nsaved; \"for with the heart man believeth unto righteousness; and\nwith the mouth confession is made unto salvation.\" But what should\nmen believe with the heart? Namely this, that God raised him (\nthat is Christ) from the dead (verse 10). And therefore, I wonder\nthou shouldest so scold, as thou dost, against the truth: If this\nbe not truth, blame the scriptures which do testify of these things\nfor truth. For I am ruled and would be ruled by them through the\nSpirit.\n\nBut farther, thou art offended that I should say, \"They are deceived\nwho own Christ no otherwise than as he was before the world\nbegan.\" This question, I briefly ask thee, \"Had Christ a body of\nflesh before the world began?\" If you say no, as you must, if you\nsay true; then do not I say true, when I say, they are deceived\nwho own Christ no otherwise than as he was before the world began?\nbecause they own him not with that body of flesh which he took of\nthe Virgin Mary; and so are antichrists, as the scripture saith.\nAnd how say you? Do you believe that the same Christ who was\nbefore the world, without a body, did in time come into the world\nand take a body from the Virgin, and in that body did obtain\neverlasting redemption for sinners?: and is gone with that very\nbody into the presence of this Father above the clouds into heaven,\nfrom his saints on earth, though in them by his Spirit. A plain\nanswer to this would unlock your double meanings. Again, thou\nsayest the saints drank of the spiritual rock that followed them.\n\nFriend, I confess, that that spiritual rock that did follow the\nfathers, and long after, was from the same loins with them, even\nfrom the loins of Abraham, and the rest of the children of the\npromise, according to the promise, was the meat and drink of saints\n(Rom 9:4,5). But to look upon Christ no otherwise than as he was\nbefore the world was, which was a Spirit only, and not to own him\nnow clothed with a body, absent from his children touching the\nsame body, I dare be bold to say, they are no Christians, but\nantichristians, yea antichrists. He that confesseth not that Jesus\nChrist is come in the flesh is antichrist, and of antichrist.\nAgain,\n\nAt this also thou wranglest, because I said that \"every spirit that\nconfesseth not that Jesus Christ, who was with the Father before\nthe world was, did in the appointed time of the Father, come into\nthe world, take a body upon him, and was very Man as well as very\nGod: and did in the very body suffer what did belong to the sons\nof men, &c.\" So my book, page 42, 43, 44. I answer, if thou didst\nindeed believe the truth, thou wouldest own these things. But being\ndeceived, rather that thou wilt let his pass for truth, though\nthou wilt put on a vail, and venture upon it thus, saying, \"If\nevery spirit were of God, which doth confess in words this, then\nis not the Pope himself antichrist.\"\n\nAnsw. Friend, it is one thing to confess the things in words and\nanother thing to believe them, and to make a life out of them;\nand there fore is thy life made out of Christ without thee, by the\noperation of his Spirit within thee, yea or no? then in answer\nto my bidding people receive no Christ except God's Christ, thou\nsayest thus, \"That Christ is a mystery, and unto him is light, and\nshall be salvation where his person never came.\" this question\nI ask thee, did or doth Christ obtain salvation for any, without\nthat body which he took of the Virgin? And yet thou sayest, it\ncannot be said, here is the place where the Son is not.\n\nI answer: As the Son of God is also very Man, so it may be said,\nhere is the place where he is not, and there is the place where he\nhath not been, though as he is God it is otherwise: lit him that\nreads understand.\n\nAnd now passing by many things that I might justly examine, and\nalso many unseemly expressions, I come to the next thing, and that\nis, where you say, you wrest not the scriptures in John 1:9. But\nit is evident, that you do most horribly wrest it, in the you,\nthough you seem to take it in the plain words, yet would hold,\nthat that light is the Spirit of Christ, notwithstanding here is\nno such thing mentioned in that scripture. For mark, as I have\nsometimes said, and now also will say, that that light wherewith\nChrist, as he is God, hath lightened every one with, is not the\nSpirit of Christ, as is clear, in that some are sensual having not\nthe Spirit, which they must needs have, if it were given to every\none that comes into the world, and therefore, in that you say, I\nsay you lay down that scripture false; I say again, that you say\nmany things which I do know to be blasphemy, as I shall prove\nclearly anon, as also I have already. And therefore, to take thee\nof from this, I shall say, that Christ as he is a mediator, a Man\nbetween God and man, so he doth not lighten every man that comes\ninto the world, though as he is God he doth. And this is manifest,\nwhere he often, (as he was Man) saith, These things are spoken to\nthem that are without in parables; \"that seeing they might not see,\nand hearing they might not understand,\" (Luke 8:10). And again,\nwhere Judas (not Iscariot) said; Lord, how is it, that thou wilt\nmanifest thyself to us, and not unto the world? He saith, \"If a\nman love me, he will keep my words: and my Father will love him,\nand we (I as mediator, and my Father as reconciled in me) will\ncome unto him, and make our abode with him\" (John 14:23). And\nagain, \"No man knoweth him as a father, but the Son, and he to\nwhom the Son will reveal him (Matt 11:27). But above all, take\nthat scripture where the Son saith, \"I thank thee O Father, Lord\nof heaven and earth, because thou hast hid these things from the\nwise and prudent, and hast revealed them unto babes\" (verse 25).\nHere the Son and the Father are speaking one to another; the Father\nhe hides the glorious things of the gospel from the, world (Matt\n11:25-27), and the Son he rejoices in so doing. At the same hour\nJesus rejoiced in Spirit, and said, \"I thank thee, O Father, &c.\nTherefore understand thus much, that though Christ as he is God,\ndoth give to every man a light, which is conscience, otherwise\ncalled nature (Rom 2:14; 1Cor 11;14), yet it doth not follow,\nthat every man hath enlightening from Christ as he is mediator.\nNo, Christ as he is mediator doth neither pray for the world (John\n17:9), neither doth he give his Spirit to all that are in the world;\nfor some are sensual, and have it not. But now the argument that\nthou dost bring to colour the contrary with, is this; for what\nthe Father doth, sayest thou, the Son doth also. Answ. Though this\nbe true, that the Son doth what the Father doth; yet it doth not\nappear that either the Father or the son hath given the Spirit to\nevery one that comes into the world (Jude 19).\n\nAgain thou sayest, thou deniest those that say, \"That light which\nevery one hath as he comes into the world, is conscience; though\nsome call it Christ falsely.\" Answ. Friend, What wilt thou have it\ncalled; Christ. No, if not conscience, then call it nature itself;\nfor all have not the Spirit.\n\nBut another great argument thou bringest in page 15, is, \"The light\nof Christ doth convince of sin.\" Now do you call conscience the\nlight of Christ? that will convince of sin (John 8:9). And they\nbeing convinced by their own consciences, &c. if thou dost call\nthe law the light of Christ, that also will convince of or make\nknown sin; For by the law is the knowledge of sin (Rom 3:20). If\nthou dost call even nature itself, the light of Christ; That also\ndoth shew, that sins are a shame, even those sins which some leap\nover (1Cor 11:14), and ruffian-like they will wear long hair,\nwhich nature itself forbiddeth, and is commended for the same by\nthe apostle. The Spirit of Christ also will convince of sin. That,\nbecause these several things will convince of sin, therefore will\nthey needs be the Spirit of Christ? Or do they altogether make\nbut one Spirit of Christ? dost thou profess thyself to walk in the\nlight, and art not able to know these things; Or, if thou dost\nknow them art thou so unfaithful as not to tell poor people of\nthem, who are some of them at their wits end, by reason they are\nnot enlightened into these things.\n\nAnother of thy arguments is, \"They saw the eternal power and\nGodhead, by that which was made manifest of God in them.\"\n\n[I reply] The scripture say not so word for word, but thus: \"Because\nthat which might be known of God, was manifested in them.\" But\nhow? for he hath shewed it unto them. But how? why the invisible\nthings of him from the creation of the world are clearly seen,\nbeing understood by the things that are made, (which words in thy\ncharge against me thou didst leave out) but mark: The invisible\nthings of God from the creation of the world are clearly seen,\nbeing understood by the things that are made. But how then doth\nit say, that the knowledge of God is manifested in them? Why,\nbecause God hath shewed it unto them by the things that are made,\neven by the creation of the world. so that this scripture holdeth\nforth thus much; that the invisible things of God, as his power,\nholiness, and common goodness to the sons of men are clearly seen,\nbeing understood by the things that are made. But how feeble an\nargument is this, to prove such a doctrine as this: That every one\nhath the Spirit when this light discovers God only by his works\nin the world. Friend, if they that know God, because he doth shew\nhimself to them by his works in the world, have the Spirit of\nChrist, then the same argument will serve to speak thus much; that\nthe devils themselves have the Spirit of Christ, which would be\nwonderful blasphemy once to affirm. And friend, the very devils,\nboth for the knowledge of sin, and also for the knowledge of\nGod's eternal power and Godhead, have more experience than all the\nunregenerate men in the world; and yet have not the least spark\nof the Spirit of Christ in them.\n\nOther lame arguments thou tumblest over, like a blind man in a\nthicket of bushes, which I pass by. But one thing more thou hast,\nand that is this,\n\nThou askest me \"whether I do know this light which god and Christ\nhath given to every man\" (Rom 2:14; 1Cor 11:14)? First, I deny\nthat Christ as he is mediator, hath given to every man his Spirit.\nAnd Secondly, I deny, that Christ as he is God hath given to\nevery one his Spirit; but this I say as I have often said, it is\nconscience of nature itself that every one hath, take it in either\nof these scripture terms, as I have proved at large. And whereas\nthou askest me, \"Whether that light, which Christ as he is God hath\nlightened every one with that comes into the world, be sufficient\nin itself for life and salvation.\" I answer plainly, no; for then\nChrist Jesus needed not to have come into the world to die for\nsinners; for every one had that light before Christ did come into\nthe world.\n\n2. And secondly I answer, it is not able, for then it would have\nbeen a needles thing for Christ to tell his disciples of sending\nthem his Spirit, to lead them into all truth. The might have said,\nwhy dost thou talk of sending us they Spirit, who have that that\ncan do the deed already, if that could have done it.\n\n3. Because the scripture saith, \"some are sensual, not having the\nSpirit.\" Now a man cannot lay hold on Christ, nor believe in him\nsavingly without the Spirit, because faith is the work of the\nSpirit.\n\n4. Because then it had been in vain for the Lord to have given\nthe scriptures to teach men out of, either concerning himself or\nthemselves: Why? because without it, they had a sufficient light\nto guide them: that thing must not be so.\n\nAnd whereas thou asketh, whether the fault be then in God, or in\nthat thou callest his light, or in the creature? I answer; What\nif God willing to shew his wrath, and to make his power known,\nendured with much patience the vessels of wrath fitted to destruction;\nand that he might make know the riches of his glory on the vessels\nof mercy, which he had afore (before the world was, Eph 1:4)\nordained unto glory? And secondly, O vain man! What is that to\nthee if God should make some vessels to dishonour: hath not the\npotter power over the clay, of the same lump to do therewith as\nhe pleases (Rom 9:16-22).\n\nAnd where I say, \"Christ as he is God hath lightened every one\nthat cometh into the world:\" to it thou givest a glavering answer;\nbut having touched on this before, I pass it by.\n\nTo the next thing, where I say, \"men's neglecting this light, or\nlaw, will be sure to damn them, though their obedience to the law\nwill not save them.\" Here thou sayest I have confessed truth, (and\nI know it is true by experience) and thou commentest on those\nthings laid down by me thus: \"Then surely (sayest thou ) I t\nis good not to neglect it; \"that is, not to neglect following the\nlaw. To which I answer, as their obedience to the law will not\nsave them, so their neglect of obedience to the law will be sure\nto damn them; these things thou canst not deny. But is this all\nthe wit thou hast? Because the neglect of the law will be sure to\ndamn them; therefore wouldst thou put poor souls to follow that\nwhich will not save them? (O wonderful ignorance.) Nay, but thou\nshouldest have said, then surely the best course is, for a poor\nsoul in this case, to fly to the Lord Christ, even the Man Christ\nJesus, who was slain on Mount Calvary for the sins of poor sinners.\nAnd the rather, because he did so willingly, of his own accord\nlay down his life for them. Methinks, I say, thou shouldest rather\nhave said, then lit us follow the Son of Mary, the Man Christ\nJesus, the Lamb of God that takest away the sins of the world,\nby his blood on the cross; who is now also at his Father's right\nhand making intercession for all those that do come to the Father\nby him; but they that are not for the truth, will advance anything\nbut the truth. And as for that which thou callest the second\nclause, which is. The law (sayest thou) must by obeyed.\n\nI answer, Christ Jesus hath done that in his own person, and justified\nme thereby, and for my part, I will not labour now to fulfil the\nlaw for justification, least I should undervalue the merits of the\nMan Christ Jesus, and what he hath done without me: and yet will\nI labour to fulfil, if it were possible, then thousand laws, if\nthey were so many; An O! let it be out of love to my sweet Lord\nJesus (2Cor 5:14) \"for the love of Christ constrains me.\" And thus\nmuch to thy 16th page.\n\nIn the next place, thou art offended with this, because I say,\nthough Christ doth give a light to every one that comes into the\nworld, yet it doth not therefore follow, that this conscience,\n(or light) is the Spirit of Christ, or the work of grace wrought\nin the heart of any believer. This I shall pass also, as having\nspoken to it already, only mind thee of they weakness, in that thou\nshouldest make this conscience, that Christ hath given to every\nman, to be the same with the Spirit of Christ. And thou sayest\nfurther, that the light, that Christ hath lightened every one with,\nis the same in nature with the Spirit of Christ. O wonderful! that\na man should be so foolish, and so much besides the truth, as to\ncompare that nature, or conscience, that is given to every man;\nequal to the Spirit of Christ: nay, thou sayest that it is one\nwith it in nature. Didst thou not blush when thou laidst it down?\nif thou didst not, thou mightest have done with shame enough. As\nI said before, because thy conscience will convince thee of sin,\ntherefore the law must be called Christ, or as good as Christ.\nWhat! because the law will convince of sin, therefore the law must\nbe called Christ. What ignorance is this? Nay, nature itself, that\nmust have the pre-eminency, even as high as Christ Jesus, because\nit can tell a man that it is a shame for him to wear long hair.\n\nThen thou askest me, can there be a surer thing for the creature\nto walk by, than by the light of Christ, which thou confessest\nevery one hath, that cometh into the world. Answer, Friend, to the\nlaw, and to the testimony (sayeth the scriptures) for they testify\nof Christ. And if thou or any else, shall leave the scriptures, to\nfollow the convictions of their own conscience; ye are not like\nto know Christ Jesus the Lord, for they may be defiled. And again,\nit is through the promises laid down in the scriptures, \"that we\nmight be partakers of the divine nature\" (2Peter 1:4), and not by\nour following of the law, or conscience (Gal 3:1-4).\n\nBut again, where I say, Heathens, Turks, Jews, Atheists, &c. have\nthat which doth convince of sin, and yet are so far from having\nthe Spirit of Christ in them, that they delight to do iniquity;\nand serve their lust. Upon this thou movest this query; do they,\nor I, or any other, serve sin and lust, because Christ hath not\ngiven us light, or because we hate this light.\n\nAns. This I do really confess, that every Heathen, Turk, or Jew,\nin this world, hath a conscience within them, that doth convince\nof sin; for the Gentiles which have not the law, that is, not the\nlaw in tables of stone, or written as we have; these do by nature,\nthe things contained in the law; these having not the law, are a\nlaw unto them selves; which shew the work of the law written in\ntheir hearts, their consciences also bearing them witness, &c.\nAnd all men and women shall be left without excuse, even by the\nconvictions of their own consciences, or the law. But now that\nthese things are the Spirit of Christ, that I deny. For conscience\nis but a creature, a faculty of the soul of man, which God hath\nmade. Neither is the law the Spirit of Christ; for the law is not\nof faith. They that are of the works of the law, are under the\ncurse, but they that have the spirit of Christ they are the children\nof God, and under grace, and delivered from the curse, as it is\nwritten (Gal 3:10) \"As many as are of the words of the law are\nunder the curse.\" But what is it to be of the works of the law, or\nunder the law? Ans. Why to seek to be justified by their obedience\nto the law. \"Israel which followed after the law of righteousness,\"\nmark. They that follow after righteousness, do not attain to the\nlaw of righteousness; if they seek it not by faith: but as it were\nby the works of the law (Rom 9:30,31). But \"Christ hath redeemed\nus from the curse of the law, being ( in our nature) made a curse\nfor us\" (Gal 3:10-13).\n\nBut whereas thou sayest, this conscience or law, which you would\nfain have called the Spirit of Christ, works in all men either to\njustify, or condemn. I do plainly deny, that either conscience,\nor the law can justify, though they can condemn. Mark, The law is\ncalled the ministration of condemnation, but not of life.\n\nThe gospel is called the ministration of life, but not of condemnation.\n(2Cor 3:9). The law was given that sin might be discovered. The\ngospel was sent, that sin might be taken away. The law worketh\nwrath; but the gospel is a gospel of peace (Rom 10). \"The law\nmade nothing perfect\" (Heb 7:19). But Christ justifieth from all\nthose things from which we could not be justified by the law of\nMoses (Acts 13:39).\n\nAnd whereas thou askest me whether any thing doth convince of sin\ncontrary to, or besides the Spirit of Christ.\n\nI answer. There is conscience, and the law, yea, and nature itself\nthat doth convince of son; as before I have proved at large. Yet\nneither is conscience, that law; or nature itself the Spirit of\nChrist; no, but are much inferior to it, as being things of no\nglory in respect of it.\n\nAnd again, that something doth convince of sin besides the Spirit\nof Christ, it is evident, for the law saith, \"Cursed is every on\ne that continueth not in all things which are written in it to do\nthem\" (Gal 3:10). But the Spirit convinceth men of their unbelief,\ntogether with other sins. Now mark, The law also convinceth to\nwork for life, the Spirit convinceth to believe for life; the law\nsaith, He that doth not fulfil me, shall be damned. The Spirit\nsaith, He that believeth in Christ shall be saved. Now observe\nthe terms of the law and of the gospel, are different one from\nanother as to justification. If men seek for life by the law;\nthen the law saith, Fulfil me perfectly, and thou shalt live. The\nspirit saith, that Christ Jesus came into the world to save those\nthat by transgression had broken the law. For, for this cause saith\nthe Spirit \"He (Jesus the Son of Mary, the Man Christ between God\nand us 1Tim 2:5) is the mediator of the New Testament.\" For what?\n\"that by means of death, for the redemption of the transgressions\nthat were under the first testament, they which are called might\nreceive the promise of eternal inheritance\" (Heb 9:15). Now\nI would not be mistaken; I do not say, that the Spirit of Christ\ndoth give the least liberty to sin; God forbid. But its convictions\nare of a more saving and refreshing nature than the convictions\nof the law, and do more constrain the soul to holiness than that.\n\nThe law saying, work for life; the Spirit saying, \"Now to him that\nworketh not, (for life) but believeth on him that justifieth the\nungodly, his faith is counted for righteousness\" (Rom 4:5), as\nthus, if I should owe to two creditors ten thousand talents; the\none should say unto me, thou owest me five thousand talents, pay\nthat thou owest; the other should say, thou owest me five thousand\ntalents, and I frankly and freely forgive thee all. Now these\nexpressions are contrary one to another: even so is the end of the\nconvictions of the law, not according to the end of the convictions\nof the Spirit of Christ; the one saying, pay me that thou owest,\nthe other saying, thou art frankly and freely forgiven all.\n\nThe next thing thou utterest is, where I say, \"Those that are alive\nunto sins, have not the Spirit of Christ.\" But sayst thou, it is\ngiven to every man. Mark, thou sayest, It is given to every man.\nThe apostle saith, some are sensual, having not the Spirit (Jude\n19). Who must we now believe, the Apostle or you? Certainly your\ndoctrine is not according to truth, but a lie; as is clear, in the\nyou will affirm, that which the Apostle doth deny.\n\nThen thou sayest, I bring other vain arguments to prove that every\none hath not the Spirit of Christ. This one is enough to prove\nit, that the Apostle saith, Some men have it not. But that which\nthou callest vain, I am sure neither thou nor any of they fellows,\nare able to answer. One is to this purpose; the devils are so\nconvinced of son, that they did fear the torment that was to come\nupon them for their sins; and did fear also that the son of Man\nwas come to torment them for their sins, and yet the devils have\nnot the spirit of Christ. so that it is evident, that we may be\nconvinced of sin, and yet not by the Spirit of Christ. A second\nargument which thou callest vain, is this, Man in his coming into\nthe world, hath his conscience given him, which doth convince of\nsin (John 8:9), yet man in his coming into the world, or as he\ncometh into the world, hath not the Spirit of Christ given him,\nfor that must be received ordinarily afterward by the preaching\nof the word, which is preached by the ministers and servants of\nJesus Christ (Acts 10:44). \"while Peter yet spake\" to the people,\n\"the Holy Ghost fell on all them which heard the word.\"\n\nBut farther, thou sayest, \"Until I prove the light of Christ contrary\nto the Spirit of Christ, thou wilt say, that every man hath that\nwhich is one in union, and like the Spirit of Christ, even as good\nas the Spirit of Christ in its measure.\"\n\nAnswer. Friend, I have proved already that every man hath not the\nSpirit of Christ, though they have that which thou dost call the\nSpirit of Christ, which is conscience and nature itself. And this\nI say again, that thou hast laid open thy weakness very much, to\nsay that every man hath that which is as good as the Spirit of\nChrist, Friend, seeing the scriptures say, some have not the Spirit\nof Christ, how durst thou so blaspheme, as to say, then it is as\ngood as the Spirit of Christ in its measure. Was there ever such a\ndeal of ignorance discovered at one time by man, as to say, that\nevery man hath the spirit, or that which is as good as the Spirit;\nthough the Spirit saith plainly, that some have not the Spirit,\nas I have proved plainly (Jude 19). Friend, what is there besides\nthe Spirit that is as good as the Spirit. Be silent, and say no\nmore so, lest thou dost through ignorance, or presumption, set\nup thy conscience or nature, as high and as good as the Spirit of\nChrist, when indeed they are not worthy to be compared with it,\nbeing weak, and not able to do that which is and hath been done\nby the Spirit of Christ.\n\nThen thou art offended, because I said the devil doth deceive poor\nsouls by bidding them listen within, and see if there be not that\nwhich doth convince of sin. friend, all men have not the Spirit,\nthough they have that conscience that doth convince of son (John\n8:9). Now seeing all men have not the Spirit, is it not a great\ndeceit of the devil to persuade poor souls, that because they are\nconvinced for son by their own consciences, therefore they have\nthe Spirit of Christ: surely it is from the devil. Because he\nwould make thee believe that conscience, which is but a creature,\nis the Spirit of Christ, by whom the world was made. Again, because\nthe soul, being persuaded that it hath the Spirit (when it hath\nit not) as all men naturally are without it (Eph 5:13,14), it is\nkept off from seeking and begging for it, being already persuaded\n(falsely) that it hath it.\n\nAnd whereas thou sayest, the voice of the gospel is to bid listen\nwithin the heart, as Paul preacheth. I deny that Paul biddeth\nlisten within. But the scripture that you would fain make shelter\nfor your error is this, where he saith, \"The word is nigh thee,\neven in thy mouth, and in thy heart\" (Rom 10:8). That is, The word\nof faith which we preach. Now, Friend, faith is that which layeth\nhold of, or believeth the gospel. And that his is the meaning\nread the next verse: That (saith he) \"If thou shalt confess with\nthy mouth the Lord Jesus, and shalt believe in thine heart that\nGod hath raise him from the dead, thou shalt be saved.\" so that\nit is clear that the word of faith, is to believe assuredly from\nthe very heart, that God hath raised up Jesus from the dead, out\nof the grave into which he was laid by Joseph; and that he was\nraised again for my justification (Rom 4:25), as it is written\n(1Cor 15), \"Moreover brethren (saith he,) I declare unto you the\ngospel which I preached unto you\" at the first, \"which also you\nhave received, and wherein ye stand, by which also ye are saved,\nif ye keep in memory, ( or assuredly believe,) what I preached unto\nyou, unless ye have believed in vain.\" but what was that gospel\nyou preached? why, saith he (verse 3), \"I delivered unto you first\nof all, that which I also received, how that Christ died for our\nsins according to the scriptures; and that he was buried, and that\nhe rose again the third day according to the scriptures: and that\nhe was seen of--the brethren after his resurrection,\" &c. the word\nof the gospel, my friend, is, Christ died for our sins according\nto the scriptures, and that he rose again according to the\nscriptures, and that he is ascended from his disciples, to prepare\na place for them according to the scripture.\n\nThat he ever liveth to make intercession in his own person without,\nas mediator between God and man, according to the scripture (Heb\n7:25).\n\nThat he will come again in the clouds with all his mighty angels,\nand before him shall all nation be gathered, according to the\nscriptures (1Thess 4:16,17; Matt 25:31,32), after which time, his\nsaints shall be ever with him according to the scriptures.\n\nAgain, thou art offended in that I said, Now the poor soul finding\nthis to be so (that it is convinced of sin) all in haste (if it be\nwilling to profess) through ignorance of the gospel, claps in with\nthe motions of its own conscience, which doth command to abstain\nfrom this evil, and to practise that good. Which words of mine\nthou corruptest, and wrestest, and layest down in another form,\nas are to be seen in thy book, page 18. But now, friend, is not he\nignorant of the gospel, which thinks his own conscience will lead\nhim to eternal life, by commanding to abstain from this evil, and\npractise that good? Surely, if salvation comes by our conscience,\nor by the convictions or commands thereof, Christ Jesus died for\nnothing (Gal 2:21).\n\nAnd whereas thou askest, what, and how doth the light of the gospel\nwork, if not in the conscience. I answer, Though the light of the\nSpirit of God and the gospel light is hid, and dith not shine so\nmuch as unto, much less into the consciences of some of them that\nbe lost (2Cor 4:3,4) that though the light of the gospel dith shine,\nand that gloriously too in the hearts of God's elect, yet it dith\nnot follow, that the convictions of conscience is the gospel; no,\nnor the convictions of the law neither. And again, though every\none of God's elect have the light of the glorious gospel shining\nin them, what argument is this to prove all men have the light\nof the gospel shining in them. No, saith Christ, \"I thank thee,\nO Father, because thou hast hid these things (the things of the\ngospel) from the wise and prudent, and hast revealed them unto\nbabes\" (Matt 12:25). And whereas thou sayest (as I gather by thy\nwords) that I call conscience the light of Christ, I say, if thou\nmeanest by these words (the light of Christ) the Spirit of Christ,\nI do deny that every man hath it: but if thou callest conscience\nthe light of Christ, or the highest light that is in an unconverted\nman the light of Christ; then, I say, that the highest light that\nis in a natural or unconverted man (which you call the light of\nChrist) is not able by all its motions an convictions, nor yet\nby all the obedience that a man ca yield to these convictions; I\nsay, they are not able to deliver him from the wrath to come; for\ndeliverance from that s obtained by the blood of Jesus, which was\nshed on the cross, without the gate of Jerusalem (as I have often\nsaid) (Eph 1:7 compared with Heb 13:12). and not any light within\na natural man.\n\nAnd whereas thou sayest that I said, the devil counterfeits the new\nbirth by persuading to follow the light of the world. I answer, 3\nThou hast most naughtily belied me. The words that I said (speaking\nof the devil before) are these; Now he counterfeits the new birth\n(said) by persuading them that it is wrought by following the\nlight that they brought into the world with them; as is clearly\nseen in my book, page 76. Friend, I wonder that you should so\nboldly profess yourself to be led by the Spirit of Christ, when\nyou make it manifest that you are guided by the spirit of Satan.\nWas not he a liar? and hast not thou been led by a lying spirit\nalso, in wresting of my words as thou hast done?\n\nBut I do freely declare again, that Satan doth deceive those souls,\nwhom he persuades the new birth is wrought in, by following the\nlight they brought into the world with them; for men as they come\ninto the world, do not receive the Spirit, for it is given to the\nelect afterwards; neither have all men the Spirit. And he that\nhath the new birth, must have it by, and through the Spirit; as\nit is written, \"Except a man be born of water and of the Spirit,\nhe cannot enter into the kingdom of God.\" Therefore, if men do not\nbring the Spirit into the world with them; and if nothing without\nthe Spirit, or nothing but the Spirit, will or can work the new\nbirth in a man: it must needs follow, that they who think the new\nbirth is wrought by that light or conscience which they brought\ninto the world with them, must needs be beguiled by Satan.\n\nI do pass by many of thy raging expressions, which I might justly\ncharge with much unrighteousness; but I know the time is short,\nand then whatsoever thou has done in secret, shall be laid open\nupon the house tops, therefore I forbear them.\n\nAgain, thou art offended because I said, now Satan makes the soul\nbelieve he is its friend, and that he is a gospel minister (2Cor\n11:14), and if the soul will be led by what shall be made known\nto it, from the light or conscience within, it shall not need to\nfear, but it shall do well, page 76. of my book [153]. I said it\nthen, and I say it now; and I know that he that doth think to be\nborn again by following his conscience, or any other light that is\nin an unregenerate man, will be deceived, and shall one day know,\nthat there is a difference between conscience and Christ; between\nthe light of nature, and the Spirit of God.\n\nQuest. But you may say, how can you prove that conscience is not\nof the same nature, of the Spirit of Christ?\n\nAnsw. 1. They that are unbelieving, even their conscience is\ndefiled. Tit. i. 15. But so cannot be the Spirit of Christ.\n\nAnsw. 2. Conscience is not of the same nature with the Spirit of\nChrist, for conscience may be hardened or seared with an hot iron:\nas it is written (1Tim 4:2). But so cannot be the Spirit of Christ.\n\nAnsw. 3. Our consciences naturally are evil, \"having (saith the\nscripture) our hearts sprinkled from an evil conscience\" (Heb\n10:22). But so is not the Spirit of Christ.\n\nBut again whereas you said, that I said, they will not speak except\nthe Spirit move the, &c thou dost falsely speak of me, and dost\ncorrupt my words; for I said, How they will not speak except their\nspirit move them, (I do not say the Spirit of Christ) (said I)\nFriend; if you can be lead to life by your own spirit, if your\nown spirit will learn you the things of the Spirit of God; and if\nyou can speak them with and in your own spirit, in the demonstration\nthat they are spoken, when they are spoken in the Spirit of Christ;\n(which all men have not) then say that I speak false things; but\ntill that time hold your peace. Thus I pass by they 20. page,\nleaving many of thy scolding terms to thyself. The next thing you\nsayest Is, that I did run but was not sent, like unto my forefathers:\nand therefore sayest thou, I do not profit the people at all.\nAnsw. Which accusation of thine, I shall leave to be taken notice\nof by the people of God in the country where I dwell, who will\ntestify the contrary for me, setting aside the carnal ministry,\nwith their retinue; who are as mad against me as thyself.\n\nBut farther, thou art somewhat distempered, and discontented that\nI said, \"Many sad and horrible doctrines are vented by you,\" And\nyour said, I named nothing. Answ. I need not, thine own speech\nbetrayeth thee, that thou art one of them, that do such things;\nand I need go no further than thy own mouth and doctrine. But if\nit will be more satisfaction to tell you wherein, they or your\nsociety do hold sad doctrine I shall.\n\n1. Therefore your society do hold and affirm, that that man which\nwas hanged on the cross between two thieves, called Jesus; in his\nperson is within you, contrary to the scripture (Acts 1:11).\n\n2. You say that Christ is crucified within, dead within risen and\nascended within; which also you have no word of scripture to prove.\n\n3. Your society affirm, that the coming of the Spirit into the hearts\nof believers do plainly hold forth, that the coming of Christ in\nthe spirit was before his coming in the flesh; as in 1Peter 1:10,11\nwhere the apostle speaking of the prophets inquiring into the\ngreat salvation which was afterwards to be accomplished, saith,\n\"searching what, of what manner of time the Spirit of Christ\nwhich was in them did signify, when it testified before hand the\nsufferings of Christ, and the glory that should follow.\" Mark,\nhere is the Spirit of Christ in the prophets, long before the\nfirst coming of Christ in the flesh, which was when he was born\nof Mary the Virgin, the Spirit of Christ, saith he, did testify\nbefore hand the suffering of Christ, to the prophets, which were\nbefore Christ came in the flesh, as the scriptures hold forth\nplentifully.\n\n4. But again, you deny the second coming of that very Man, with\nthat very body, which was born of the Virgin Mary; and say, his\nsecond coming is not his coming again personally, but his coming\nin the Spirit only; and that is all you look for, when the scripture\nsaith; That same Jesus (who appeared to his disciples after his\npassion (Acts 1:3)), shall so come, even as they did see him depart\nfrom them into heaven; which was a very Man, as well as very God.\nAnd will come again, a very Man, as well as very God, at the end\nof the world. For it is that Man; namely, he that was crucified,\nwhom God raised again, must be the judge of quick and dead (Acts\n10:39-42. seriously compared).\n\n5. Again, you say, that every man hath the spirit of Christ, which\nis a sad doctrine, because contrary to the scripture (Jude 19).\nAnd you say, there is that in every man which is as good as the\nSpirit of Christ; which is a blasphemous doctrine. Besides many\nother things which they of your own spirit have most sadly spoken;\nwhich I shall not mention, being so commonly known to the saints\nof the Lord, before whom you have openly, and without fear (at\nleast in shew) spoken. Which will doubtless be laid open to your\nsorrow and great amazement, at the appearing of our Lord Jesus\nChrist.\n\nThen thou art offended because I said, I wonder that the Lord doth\nnot either cause the ground to open her mouth and swallow you up:\nor else suffer the devil to fetch you away, to the astonishing\nthe whole world. Certainly, Korah, Dathan, and Abiram did not so\nhorribly transgress, as you have it were the astonishment of the\nworld. Therefore I may well wonder that you are not served so.\nOnly this I consider, it may be, you have not yet filled up the\nmeasure of your wickedness; therefor is not the hand of God as\nyet upon you.\n\nThe next thing I take notice of is, that thou findest fault with\nmine answer to this question. \"But doth not the scripture say,\nthat it is the Spirit of Christ that doth convince of sin?\" Thou\nsayest it is a good question, but I have confounded it in the answer,\nand not answered plainly. Wherefore I shall not at all stick at\nthe pains, to give the reader in brief some of the heads of the\nanswer I then gave to it word for word, or to the same purpose.\nThe answer was, yes, that Spirit doth convince of sin; but for\nthe better understanding of this place, I shall lay down this,\nsaid I, That there are two things spoken of in scripture, that do\nmanifest or convince of sin. First, the law (Rom 3:20). \"For by\nthe law is the knowledge of sin.\" Secondly, the Spirit of Christ\ndoth also the same, as it is written, \"And when he is come, he will\n4convince the world of sin\" (John 16:7-9). Now say I, sometimes\nthe law itself, by its own power doth manifest sin, as in the\ncase of Judas, who was so far from having the Spirit of Christ,\nthat the devil had very great possession of him. Which things my\nadversary doth wrangle at, yet dares not affirm the contrary: only\nsaith this, he had the righteous law of God written in his heart:\nwhich thing is not the Spirit of Christ. The law in not of faith.\nThe law is not the comforter, but rather a tormentor: yet the Spirit\nof Christ is a comforter. Again say I, the Spirit of Christ doth\ntake the law, and doth effectually convince of sin, &c. Then I put\nforth another question, saying, \"But how should I know whether I\nam convinced by the law alone, or whether the law be effectually\nset home by the spirit?\" To which I answer, when the law doth\nconvince by its own power, it doth convince only of sins against\nthe law; as lying, swearing, stealing, &c. pronouncing an horrible\ncurse against thee if thou fulfil it not, and there leaves thee,\nbut gives thee no power to fulfil it completely and continually,\nwhich thou must do, if thou be saved thereby. With which\nmy adversary is much offended; also saying, that I am confounded\nin my discourse, and so leaves me, confuting none of my words by\nholy scripture, but falls a railing, because I reckon Pharisees\nand Quakers together.\n\nOnly this much he saith; That I make it a light thing to be\nconvinced by the law, and then brings in that scripture; \"this is\nthe condemnation, that light is come into the world, and men love\ndarkness rather than light;\" cunningly corrupting of it, and would\nfain have you understand it as spoken of the law, when the son of\nMary speaks it of himself, which was not the law, but the Saviour.\nAnd that he might the better go away undiscerned, he saith, and\nthe law is light, therefor the light is the law (saith he). But\nI perceive that he doth not yet understand the difference between\nthe light of the law, and the light of the gospel; but would\nfain make the law and Christ one Saviour: the one being but only\na condemning light, and nothing else; the other a saving comfortable\nlight. And whereas thou sayest, I make it a light thing to be\nconvinced by the law, I answer; the law is good, if a man use it\nlawfully; and I hour it in its place; yet if they make a Saviour\nif it, they make an idol of it, and wrest it out of its proper\nplace. Also, if they think that it is Christ, they are much deceived.\n\nBut farther, he put me to prove any such distinction in scripture\nas that there is anything made mention of therein that doth convince\nof son, beside the Spirit of Christ: which thing I have already\nanswered, where I said the scripture saith, \"By the law is the\nknowledge of sin\" (Rom 2:20), and again, doth not even nature\nitself teach you, that it is a shame for a man to wear long hair\n(1Cor 11:14), and also conscience, which are neither of them the\nspirit of Christ, but much inferior to the same; yet this also\nconvinceth of sin (John 8:9).\n\nBut to the other thing, which is the answer that I give in my book\nto this objection: But I am not only convinced of my sins (may\nsome say) but have also some power against my sins; so that I do\nin some measure abstain from the sins forbidden in the law. And\nbecause I say, this thou mayest have and do, as thou thinkest,\nperfectly too [as thou thinks, mark that] as those fond hypocrites,\ncalled Quakers [think] that they also do, and yet be but a natural\nman. Here my adversary is very much offended, and calls me perverter\nof the right way of the Lord; and saith, Shew me any natural man\nin the scripture that hath done it. Whereas had he been but willing\nto have laid down the scripture I brought to prove it, he needed\nnot to have looked for a second answer. But because he would have\nit again, I will therefore shew you, that natural men merely by\nnature may be convinced, and abstain from those things forbidden in\nthe law, and think they do it perfectly, nay, they do the things\ncontained in the law. For saith the apostle (Rom 2:14), \"when\nthe Gentiles, which have not the law, do by nature [mark, do by\nnature] the things contained in the law, these, [the Gentiles]\nhaving not the law, are a law unto themselves.\" Mark; the Gentiles\ndo by nature the things contained in, or held forth, or made mention\nof by the law; the light also that they have, it is themselves,\nbeing a law to themselves; that is, their consciences (being of\nthemselves) bearing them witness and their thoughts the meanwhile\naccusing, or else excusing one another (verse 15), though they\ncannot be saved thereby.\n\nAgain, when Paul was a natural man, and a persecutor of Jesus Christ,\nhe saith of himself, that then he was, \"touching the righteousness\nwhich is in the law, blameless\" (Phil 3:6). And whereas thou\nsayest, thou hadst rather choose to be one of those who abstain\nfrom those things forbidden in the law, and to have power over\nsin, than to live in the transgression of the law; this is fair\nspoken, and it doth shew that thou art under the convictions of\nthe law; and if it be no worse, I fear thy state the less, though\nit be bad enough; yet this I say, If thy soul be not saved freely\nby the blood of that man who was crucified on Mount Calvary,\nand by his merits alone done by himself in his own person, thou,\nnotwithstanding wilt fall short of eternal life. for by the works\nof the law, shall no flesh living be justified (Rom 3:20). Though\nby it be the knowledge of sin, and a command to abstain from the\nsame. And thus have I spoken to thy 21 page.\n\nBut farther thou sayest, that thou fearest I worship the name Mary,\nbecause I mention her name so much.\n\n[I reply] If thou hadst said, I worship her Son, thou hadst said\ntruly (I hope) But is not thy spite more against her son, than her?\nI doubt it is; for neither thou, nor they companions can endure\nthat one should say, he is still the same that was born Mary, flesh\nand bones, a very man, now absent from his people, though in them\nin his Spirit.\n\nAgain, thou sayest I said, \"That as he is God, Christ lighteneth\nevery man that comes into the world; \"which thing again I say. What\nthen? Then say you, I will mind you of one scripture which you\nyourself have quoted, which saith \"The law is light\" (Prov 6:23).\nTherefore sayest thou, \"The light is the law.\" Give me leave here\nto take thy words in twain:\n\nFirst, if when thou sayest, then the law is light, thou mean, the\nlight of the law is the light of the law, and no more, thou sayest\nright. But if thou mean the light of the law, is the light of the\ngospel, or the Spirit of Christ, I must needs reprove thee. For I\ntell thee again, the law is not of faith, the law makes nothing\nperfect (Heb 7:19). The law is but a weak and unprofitable thing,\nas to justification (Heb 7:18), though as I said before, it is\ngood if it be used lawfully; which is, not to seek or look for\njustification thereby, nor yet to say, it is the sprit of Christ.\n\nThen farther thou art offended, because I said, when the spirit of\nChrist convinceth, it convinceth of more sins than the sins against\nthe law. Friend, will the law shew a man that his righteousness\nis sin and dung? No, for though the law will shew a man that\nhis failing in the acts of righteousness is sin; yet I question,\nwhether the law will shew, that a man's own righteousness is sin.\nFor there is in scripture [that which] saith it doth, or can.\n\nSecondly, shew me, if thou canst, that the sin of unbelief is spoken\nagainst in all the ten commandments, or that called the moral law.\nBut now the Spirit of Christ convinceth of unbelief, that is, it\nsheweth, that if men do not believe, that they have redemption by\nthe obedience of that man who was laid in the manger, hanged on\nthe cross, &c. I say, it sheweth, that those who do not lay hold\non what he hath done and suffered without them in his own body\non the tree (through the operation of his Spirit, which he hath\npromised to give to them that ask him) or else they have not\nyet been convinced of the sin of unbelief, and so are still in a\nperishing condition; notwithstanding their strict obedience, to\nthe light within them, or to the law. And now tell me, you that\ndesire to mingle the law and the gospel together, and to make of\nboth one and the same gospel of Christ: did you ever see yourselves\nundone and lost, unless the righteousness, blood, death, resurrection\nand intercession of the man Christ Jesus (in his own person) was\nimputed to you? and until you could by faith own it as done for\nyou, and counted yours by reputation, yea, or no? Nay rather, have\nyou not set up your consciences, and the law, and counted your\nobedience to them better, and more value, that the obedience of\nthe son of Mary without you, to be imputed to you? and if so, it\nis because you have not been savingly convinced by the Spirit of\nChrist, of the sin of unbelief.\n\nOther things thou dost quarrel against, but seeing they are in\neffect the same with the former, I pass them by; and shall come to\nthe next thing thou dost think to catch me withal, and that is;\nbecause I say, that \"God only is the Saviour, there is none besides\nhim.\" Therefore sayest thou, how contrary is this to that in p.\n24, where I say, How wickedly are they deluded, who own Christ no\notherwise that as he was before the world began. Now this in no\ncontradiction as thou wouldest have it; for though I say there\nis none but God our Saviour, yet I did also then in my book shew\nhow he was our Saviour, namely, \"in that he came into the world,\nbeing born of a virgin, made under the law, that he might redeem\nthem that were under the law, by his obedience in that nature,\nby suffering in that nature, by his rising again in that nature,\nand by carrying that nature into heaven with him,\" as the scriptures\nat large declare; and therefore, though I say God is our Saviour,\nand none besides him; yet they that own him to be the Saviour no\notherwise than as he was before the world began, are such as deny\nthat he is come in the flesh, and so are of antichrist (1John\n2) For before God could actually be a Saviour, he must partake\nof another nature than the divine, even the nature of man (Heb\n2:14,15).\n\nAgain, thou sayest, it is a sander put upon the Quakers, to say,\nthey slight the resurrection: Ans. What say you, do you believe\nthe resurrection of the body after it is laid in the grave? Do you\nbelieve that the saints that have been this four or five thousand\nyears in their graves shall rise, and also the wicked, each one\nwith that very body wherein they acted in this world; some to\neverlasting life, and some to everlasting contempt? Answer plainly,\nand clear yourselves, but I know you dare not, for you deny these\nthings.\n\nBut if you speak doubtfully, or covertly in answer there unto; I\ndoubt not but God will help me to find you out, and lay open your\nfolly; if I shall live till another cavil by you be put forth\nagainst the truth.\n\nThe next thing thou cavillest at is, that query raised from (Eph\n4:10). and thou sayest I have not answered it. You should have\nanswered it better, or else have confuted that answer I gave unto\nit, and then you had done something: But the great thing that\ntroubles thee is, because I say, (further in my book) he that\nascended from his disciples, was a very man, \"Handle me and see;\nsaith Christ, for a spirit hath not flesh and bones as ye see me\nhave.\" Now let the adversary shew by the scripture (said I) that\nthere is in them any place called heaven, which is able to contain\na man of some four or five foot long (or a competent man of flesh\nand bones) for the space of fifteen or sixteen hundred years, but\nthat above the clouds, which troubles thee so, that it makes thy\ntongue run thou canst not tell how; but know, that when the son\nof man shall come from heaven to judge the world in righteousness,\nthat which thou callest foolishness now, thou wilt find a truth\nthereby to thy own wrong, if thou close not in with him, who said,\n\"Handle me and see, for a spirit hath not flesh and bones as ye\nsee me have\" (Luke 24:39).\n\nAnother thing that thou art troubled at, is, in that I do reckon the\nQuakers to be of the deluding party; when alas, all men that have\neyes to see; may easily discern, that you are of the generation,\nas will appear in part by your own expressions, both now, and\nalso at other times. But that you may take off the brand from\nyourselves, you say, that the false prophets and antichrist, were\nin the apostle days, as though there should be no false prophets\nnow, when the very time we live in doth manifestly declare, and\nhold forth, that there are many, who at this day seek to beguile\nunstable souls, of which sort you are not the least, though for\nought I can learn as yet, you are the last, (that are come into\nthe world) but that you may the better shift it form yourselves,\nyou say, that in those days there was not a Quaker heard of; namely,\nin the days of John. Friend, thou hast rightly said, there was not\na Quaker heard of indeed, though there were many Christians heard\nof then. By this you yourselves do confess, that you are a new\nupstart sect, which was not at other times in the world, though\nChristian saints have been always in the world. Friend, here like\na man in the dark, in seeking to keep thyself out of one ditch,\nthou art fallen into another; instead of proving yourselves no\nfalse prophets, you prove yourselves no Christians, saying, There\nwas not a Quaker heard of then. But if Quakers had been Christians,\nthen they would have been heard of the glory of God, and his\nChrist.\n\nAgain to defend thyself thou throwest the dirt in my face, saying;\nIF we should diligently trace thee, we should find thee in their\nsteps, meaning false prophets, through fained words, through\ncovetousness making merchandise of souls, loving the wages of\nunrighteousness.\n\nFriend, dost thou speak this as from thy own knowledge, or did any\nother tell thee so? However, that spirit that led thee out this\nway, is a lying spirit. For though I be poor, and of no repute in\nthe world, as to outward things; yet through grace I have learned\nby the example of the apostle to preach the truth; and also to\nwork with my hands, both for mine own living, and for those that\nare with me, when I have opportunity. And I trust that the Lord\nJesus, who hath helped me to reject the wages of unrighteousness\nhitherto, will also help me still, so that I shall distribute that\nwhich God hath given me freely, and not for filthy lucre's sake.\nOther things I might speak in vindication of my practice in this\nthing: but ask of others, and they will tell thee that the things\nI say are truth: and hereafter have a care of receiving anything\nby hearsay only, lest you be found a publisher of those lies which\nare brought to you by others, and so render yourself the less\ncredible; but be it so.\n\nAnd as for your thinking, that to drink water,5 and wear no hatbands,\nis not walking after your own lusts; I say, that whatsoever men do\nmake a religion out of, having no warrant for it in the scripture,\nis but walking after their own lusts, and not after the Spirit of\nGod. Thus have I passed thy 23d page.\n\nAnd lest you should think that the Quakers are not such as condemned\nme and others for preaching according to the scriptures; as you\nwould fain clear your selves of this charge laid against you in\nmy book, by your saying, you deny the accusation to be true upon\nany of the Quakers. I shall therefore tell you of your sister Anne\nBlackly, who did bid me in the audience of many, \"To throw away\nthe scriptures.\" to which I answered, \"No, for then the devil\nwould be too hard for me.\"\n\nAnd again, because I said, The man Christ Jesus was above the\nclouds and the heavens, now absent from his people in the world,\ntouching his bodily presence; she said, I preached up an idol,\nand used conjuration and witchcraft. which things I should rather\nhave desire her to repent of, than to make her a public example\nfor others to take warning by; but that it is expedient that your\nfolly be laid open, that others may fear to do as you have done.\n\nBut farther, thou chargest me with a loud crying out against Christ\nwithin. This is thy throwing of dirt in my face again, for I have\nsaid it often, that if any man have not the Sprit of Christ he is\nnone of his.\n\nAgain thou sayest that in page 203, I do take in hand to prove or\ndiscover that the doctrine of Christ within, is a false opinion.\n\nThou dost also here speak falsely of me, for all that I take in hand\nto prove, is this, that they hold a false opinion (and principles\ntoo) who hold up a Christ within, in opposition to Christ without,\nwho is the Saviour; as doth plainly appear by my following discourse,\nif you read from page 203 to the end of my book.\n\nBut in the next place, after much railing, thou comest to the place\nwhere I again ask this question, \"doth not the scripture make\nmention of a Christ within?\"\n\nTo which I answer, Yes, and he that hath it not is note of his. But\nto lay open my folly at last thou sayest, Doth not the scripture\nsay, Christ is within you, except ye be reprobates? and is not\nthis thus much, are not all they reprobates (say you) but they in\nwhim Christ is within?\n\nAns. They are indeed reprobates who have not Christ within them;\nbut now, how is thy folly manifest? that in one place thou shouldest\nconfess some are reprobates, who have not Christ within; and yet\nin page 18, of thy book thou sayest, it is given to every man.\nAnd in page 26, of thy book, thou sayest, that a measure of the\nSpirit is given to every man, and is given within him too, though\nthe scripture declareth the contrary, and thyself also now at\nlast. It is well thou dost recant so much, as to eat thy first\nwords at the last, or at least to show thyself unstable in judgment:\nFriend, thou mayest see, the more thou dost fight against the\ntruth, the more thou foilest thyself: Partly by helping of it,\nand partly by contradiction thyself.\n\nOne thing more thou dost befool thyself with; and that is, in that\nthou in the first place sayest thou ownest the words in my book,\nand yet hath spent some four sheets of paper to vent thy thoughts\nagainst them.\n\nBut peradventure thou wilt say; those words that I own are not those\nthat I speak against, but the other. to which I answer, There are\nmany things in my book spoken of by me that are truth, which if\nyou own, you must leave professing your self a Quaker. As,\n\n1. That that man that was born of the virgin Mary, called Jesus\n(I say you will not own) that he in his own person, by himself\nwithout us, die completely bring in everlasting life for us, by\noffering up himself once for all upon the cross.\n\n2. That Christ who wrought out redemption for his children, did\nafter he had wrought it out, go away from them, and not into them\nin his person.\n\n3. That he ever liveth, that very man to make intercession in his\nperson, in the presence of his Father without, until the end of\nthe world.\n\n4. That that very man who did go away from his disciples into\nheaven, will come again personally the same man the second time,\nand before him shall be gathered all nations, and he shall judge\nthem for their sins: and take his to himself, who shall soul and\nbody be with him to all eternity; these things (I say) thou couldest\nnot own, though they are the truth of God. But leaving thee to the\ngreat God, who will give thee according to thy works, in this as\nin other things: I shall come to thy answers to my queries.\n\nQuery 1. The first query that I propounded is, If thou sayest that\nevery man hath a measure of the Spirit of Christ within him, why\nsay the scriptures, \"Some are sensual, having not the Spirit.\" And\nwhen Christ telleth his disciples, of sending them the Spirit, he\nsaith, the world cannot receive it. Here in the first place thou\nhast not only answered deceitfully, but hast also corrupted my\nwords in laying down the query, in that thou didst leave out some\nwords, for thou didst lay it down thus: \"If thou sayest that every\nman hath a measure of the Sprit of Christ within him, why say the\nscriptures, some are sensual, having not the Spirit:\" and Christ\nsaith, \"The world cannot receive it.\" (Reader, compare them both\ntogether.)\n\nNow thy answer, is, \"Some are sensual, having not the spirit,\nbecause they receive it not, and some cannot receive it, because\nthey believe not on him from whence it comes.\" Yet sayest thou,\n\"The measure of the Spirit is given to every man to profit withal,\"\nas the scriptures say: when there is no scripture faith, a measure\nof the Spirit is given to every man to profit withal. But again,\nsee here thy strange confusion. 1. Say, some have it not. 2. To\nsay every man hath it. but you would make a difference between\nhaving and receiving: but I tell thee, he that hath not received\nit, hath it not (Jude 19).\n\nQuery 2. My second query was, \"What is the church of God redeemed\nby from the curse of law? Is it by something done within them,\nor by something done without them?\" If you say, it is redeemed by\nsomething that worketh in them, then why did the man Christ Jesus\nhang on the cross on Mount Calvary, without the gate of Jerusalem,\nfor the sins of his children? And why do the scriptures say, \"that\nthrough this man is preached to us the forgiveness of sins?\"\n\nThe answer thou givest is, \"The church of God is redeemed by\nChrist Jesus, which is revealed in all believers. and Christ Jesus\nwrought in them mightily; and it was he that wrought in them to\nwill and to do.\"\n\nThis is plain scripture, and the man Christ Jesus (sayest thou) hanged\non the cross on Mount Calvary: because, they wickedly judged him\nto be a blasphemer, and through their envy persecuted him to death;\nbecause he bare witness against them, and as in their account he\ndied, and hanged on the cross, for an evil doer. And this is one\nground (at least) why he hanged on the cross, &c.\n\nHa Friend? I had thought thou hadst not been so much hardened; art\nthou not ashamed thus to slight the death of the Man Chris Jesus\non the cross; and reckon it not effectually for salvation, but\nsayest, the church is redeemed by Christ Jesus which is revealed\nwithin. and to confirm it, thou dost also corruptly bring in two\nscriptures.\n\nThe one saith, \"Whereunto I also labour according to his working,\nwhich worketh in me mightily.\" By which word Paul signifies thus\nmuch, \"That as God was with him in the ministry of the word, so\ndid he also strive according to his working which wrought in him\nmightily.\" what is this to the purpose (See Col 1:26-30)? And\nalso, the other scripture makes nothing to prove, that the church\nof God is redeemed by Christ within, as he is within. Only you\nmust corrupt the scriptures, and be transform (though ministers\nof darkness) into an angel of light, if you will do any mischief.\n\nAnd now, that thy answer is false, I shall clearly prove. Fist,\nbecause thou deniest that redemption was wrought out for sinners\nby the Man Christ Jesus on the cross, or tree, on Mount Calvary;\nwhen the scripture saith plainly, that when he did hang on the\ntree, then did he bear all our sins there in his own body (1Peter\n2:24). And secondly, being within; when the work of the Spirit\nof Christ in believers, is to make known to the soul by dwelling\nwithin, which way and how they were redeemed by the Man Christ\nJesus on the cross. And this I prove farther, because when thou\nart forced to answer to these words, why did the Man Christ Jesus\nhang on the cross on Mount Calvary for the sins of his children?\nThou sayest, because they wickedly judged him to be a blasphemer.\nFriend, I did not ask thee why the Jews did put him to death? But\nwhy was he crucified there for the sins of his children? But thou\nwilling to cover over thine error, goest on cunningly saying, and\nthough their envy they persecuted him to death, for an evil doer.\nThis is one ground at least, &c.\n\nFriend, but that thou art ashamed to own the gospel of Jesus Christ,\nthou wouldest have said, he was crucified there for the sins of\nthe world; and by his offering up of himself upon the cross, he\ndid for ever perfect them that are sanctified. Nay, thou wouldest\nhave studied to exalt his dying there; first, by shewing what a\nsad condition we were in without it; Secondly, by holding forth\nthe manifold and great privileges that we have by his dying for\nus there. But thou art at enmity against the things of God, as is\nclearly seen by those that have indeed the spirit of God in them,\nand are enabled thereby to discern you. and though you say, there\nis no other that can forgive sin, but the blood of god. Yet thou\ndeniest, that the blood of him, who was, and is truly god as well\nas Man, Christ Jesus: I say, thou deniest that his blood that was\nshed without Jerusalem Gates, doth wash away sin from the saints\nof God: and cunningly (though not at this time uttered) concluding\nthat the blood of God was shed for sin on a cross within. If it\nbe not so, then call me liar; but it will clearly appear so to be\nin your answer to my third query.\n\nQuery 3. What scripture have you to prove, that Christ is, or was\ncrucified within you, dead within you, risen within you, ascended\nwithin you?\n\nThy answer is, There is no scripture that mentions every of our names\nin particular. and thy standing of us, so I judge. But Christ is\nwithin us, that we do not deny, and he is the Lamb that was slain\nin the streets of the great city, which is spiritually called Sodom,\nand Egypt (mind spiritually) and he is now risen, and ascended;\nthis we know, and leave thee to receive a further answer from them\nthat are led by a spirit of delusion.\n\nFriend, How dost thou run about the bush, seeking to scrabble up\nan answer, but findest not a right one, and wouldest also fain hold\nout, that Christ is, or was crucified within, dead within, risen\nand ascended within; but seeing thou canst not with or by the\nscriptures give an answer; then see in thyself left of them,\nthrough the strength of carnal reason, thou goest about this way.\nIs there any of our names made mention of in scripture, or to that\npurpose, and wouldst fain infer from thence, that because we have\nnames, though not mentioned in scripture, therefore, Christ is,\nand was crucified within, though not mentioned in the scriptures.\nFriend, they sophistry deceives thee.\n\nThe second Argument, which is like the first, is this, He is the\nLamb slain in the streets of the great city, spiritually called\nSodom and Egypt. Now from the word \"spiritually,\" thou wouldest\nwillingly infer also, that Christ is and was crucified within,\ndead within, and risen within you, and therefore thou sayest, mind\nspiritually. Friend, I may well mind thy spiritual wickedness, by\nwhich thou wouldest willingly cover thy heresy, but it will not\nbe. Though thou dare not speak plainly in so many words, yet the\nthoughts of thy heart are made manifest, by the words that flow\nfrom thee.\n\nAh Friend! That thou couldest but close with the truth, and venture\nthy soul upon what was done by Jesus on the cross without the\ngates of Jerusalem, for it is by and through that blood that was\nthere shed that we have redemption (Heb 13:12 compare with Col\n1:20), and remission of sins (Eph 1:7 and 1Peter 2:24).\n\nQuery 4. My fourth query was, Is that very Man that was crucified\nbetween two thieves, whose name was Jesus the Son of Mary, is he\nthe very Christ of God, yea, or nay?\n\nThy Answer is, Yes, he is the very Christ of God, which was before\nthe world was, by whom the world was made, who was made manifest\nfrom Mary's womb, and was persecuted to death by the Scribes and\nPharisees, in whose steps thou treadest in asking subtile questions\nto ensnare the innocent, as they did. Read thy example (sayest\nthou) and thyself to be an enemy to God's Christ.\n\nThis Answer is doubtfully given, I did not ask thee whether he\nwas the Christ of God, that was before the world was; but I asked\nthee whether he was the Christ of God, that did hang between two\nthieves on Mount Calvary. Now I know the Christ of God was before\nthe world was; but thou art afraid to look upon him, as suffering\non the cross on Mount Calvary, between two thieves for our sins.\nBut contrary-wise, wouldst willingly own him to be no otherwise,\nbut as he was before the world, which thing is very dangerous;\nfor he that doth so, doth lay aside all things, that in his own\nperson he did in the flesh that he took from the Virgin Mary, as\nto justification and salvation; only supposing him to be but an\nexample, and so bespatters all his merit and righteousness, by\nyour false conclusions, which in his own person he accomplished\nfor our justification.\n\nAnd Friend, hadst thou not been afraid of thyself, thou wouldst\nhave been so far from calling these my queries, subtil questions,\nthat thou wouldst have owned them, and have given a sober Christian\nanswer to them, instead of a railing accusation. But it matters\nnot, it hath but made thee shew thyself the more, which peradventure\nfor a time might otherwise have lien hid.\n\nQuery 5. My fifth query was, \"Is that very man with that very\nbody within you, yea, or no?\" to which thou answerest: \"The very\nChrist of God is within us, we dare not deny him; and we are members\nof his body, of his flesh, and of his bones, as the Ephesians\nwere: they that are led with a spirit of delusion, shall answer\nthe rest of this thy query, if they will.\"\n\nThy answer is nothing to the question, for I did not ask, whether\nthe Spirit of Christ was in thee? (though I question the truth of\nthat) But I asked you whether that very Man, with that very body,\n(or the body of Christ that was hanged on the cross) be within you?\nBut I see you are minded to famble,6 and will not answer plainly.\nBut thou answerest, saying, \"We are members of his body, of his\nflesh, and of his bones, as the Ephesians were.\" This is nothing\nto the purpose neither; for it is one thing for a man to be a\nmember of the flesh and bones of Christ, and another thing to have\nthe flesh and bones of Christ within him. What, because believers\nare members one of another, must they therefore be also one in\nanother? No. Even so, though a believer be a member of the body,\nflesh and bones of Christ; it doth not therefor follow, that\nChrist, flesh and bones is within him. But thou art loth to discover\nthyself in plain terms, though thou art made manifest full sore\nagainst thy will; for thou dost here also, though very cunningly,\nsignify, that thou ownest Christ no otherwise, but as he is\nwithin. And to own him no otherwise, is still against the gospel\nand faith of the Apostles, who said, they were absent from him\nwhile they were at home in the body, or here below (2Cor 5:6).\n\nQuery 6. My sixth query was this, \"Was that very Jesus, that was\nborn of the Virgin Mary, a real man of flesh and bones after his\nresurrection out of Joseph's sepulchre, yea, or nay. The scriptures\nsay he was; and if so, then did that man go away from his disciples,\nand not into them, as the scriptures declare; or did he with that\nbody of flesh go into his disciples, as some fond dreamers think.\"\n\nThy answer is, What the scripture speaks of Christ, we own to be\ntruth, and own him to be what the scriptures speak of him; and all\nmen's imaginations of him we deny, and their false interpretations\nof the scripture concerning him. and let the fond dreamers, who\nerr in their thoughts, be reproved; for we dare own nothing but\nwhat the Spirit of the Lord bears witness of according to the\nscriptures. And thus far I and answer in behalf of the Quakers;\nand let them that are led with a spirit of delusion answer the\nrest, which concerns themselves.\n\nThis answer hath some pretended fairness in it. But yet we know\nyou, that you can wrest the scriptures to your own destruction; and\nthat is clear, in that though you say you own him as the scriptures\nspeak of him, yet you deny him as the scriptures speak of him in\npart. And if at any time you plead on truth, it is that you might\nby your corrupt dealing with that, clash against another: as for\ninstance: You profess you own Christ within, but withal, with that\ndoctrine you sill smite against the doctrine of Christ Jesus in\nhis person without, and deny that though that is a truth, as is\nalso the other. You do use the truth of the resurrection of saints,\nfrom a state of nature, to a state of grace, to fight against that\ntruth of the resurrection of the bodies of saints out of their\ngraves; together with other things that I might add, as you\nholding forth the intercession of the Spirit of Christ within,\nin opposition to the intercession of Christ in his person without\nin the heavens. Which things being thus done, they shew forth a\ngreat deal either of ignorance or presumption, knowingly to fight\nagainst the truth. And in this that thou answerest so generally,\nand not particularly to the question, it is evident that thou dost\nnot plainly declare thy mind, but dost keep that in thy bosom,\nwhich thou darest not manifest to the world.\n\nQuery 7. My seventh query was, \"Hath that Christ that was with God\nthe Father before the world was, no other body but his church?\"\nIf you say No, as it is your wonted course; then again I ask you,\n\"what was that in which he did bear our sins, was, or is, the church\nof god, yea, or no?\" Again, if you say he hath no other body but\nhis church, then I ask, What that was that was taken down from\nthe cross? But here thou puttest a stop to the rest of my words,\nwith an &c.\n\nThy answer is, I this thou hast not only queried, but slandered;\ntherefore thy slander (sayest thou) I do remove. It is our wonted\ncourse, sayest thou, to say, that Christ hath no other body but\nhis church. thou art here a false accuser. But we say, the church\nis Christ's body; and it is sufficient for salvation to know\nChrist Jesus to be head in us, and over us, and ourselves to be\nmembers of his body; which thou sayest is his church. And what\nthou intendest by making so many foldings in one query, sayest\nthou, it may be judged it is to insnare; and in that thou answerest,\nthou answerest thyself for us in some things, that thou mightest\nhave a further ground to lay a deeper snare; we do deny thee and\nthy spirit, and see thee to be only feeding in thy imaginations\nupon the report of things, without the life: And thy religion\nstands in disputes and controversies, and queries, and many words.\nBut our religion stands in the exercise of a pure conscience towards\nGod, and towards man; whether we speak, or be silent: These are\nthy words.\n\nNow in my query thou sayest I slander, in that I say, you Quakers\nallow of no other body of Christ; but the Church of Christ; yet\ndost thou not clear thyself at all, only thou wouldest say something\nto dazzle the eyes of the ignorant. But friend, if thou wouldest\nhave made it appear that I slandered in saying, you own on other\nbody but the church; you should have said yes, we do own this,\nthat Christ hath a body that is now in glory, ascended from his\ndisciples, according to the scripture (Acts 1:3 compared with verses\n9-11). But thou dost only fling up a few words into the air, that\nthou mightest thereby puzzle thy simple reader. But I bless God,\nfor my part I do see thee, that thou dost, like a beguiled man,\nseek by all means to beguile others. And whereas thou sayest, It\nis sufficient to salvation, to know Christ Jesus as head in us,\nand over us. To this I answer, whatsoever thy meaning is by these\nwords, yet there are none shall be saved, but those who through\nthe mighty operation of the Spirit of Christ, are enabled to apply\nwhat the man Christ Jesus the Son of Mary hath done and suffered,\nand is now a-doing for sinners and saint, (and for him) in the\npresence of his Father, now ascended in his body of flesh and\nbones, from his children which are alive in this world. I say, there\nare none shall be saved, but those that are thus established, or\nshall be so, as is clear from these (1Peter 1:18,19; 2:24; 3:18,22.;\n4:1; 2Peter 1:17; Heb 7:24,25; 10:7,9; 13:12; 1Tim 2:5,6; Eph\n1:7; Acts 13:37-39) with many other scriptures. And again, when\nyou say, I answer you in something, if you mean, that the body\nin which he did bare the sins of his children, is his church (for\nthat is partly my query,) then I do say, that your doctrine is\ndesperate and devilish; and you do thereby undervalue the death,\nblood, resurrection an ascension, intercession and second coming\nagain of that man for salvation; and therefore for a better\nsatisfaction to all who may read your book, I entreat you to\nanswer, \"Did he bear our sins in that body which is his church,\nor did he bear our sins in that body that did hang on the cross\non Mount Calvary?\" Answer plainly I beseech you.\n\nAnd now friend, passing by the rest of thy brawlings, I shall come\nto thy several queries, and shall answer to them in the simplicity\nof my soul, not laying down any doubtful expressions, but in all\nplainness, and not as you do, for the better understanding of them\nby those that read them.\n\nThese be the Quaker's Queries, and my Answers to them.\n\nQuery 1. \"Is any man justified in the sight of God, but he that\nfolloweth Christ; and is it not a work to follow Christ, yea or\nnay, and what is the sight of God.\"\n\nAns. He that followeth Christ; aright, must first believe in Christ;\nfor how shall they follow him, in whom they believe not. Now then\nthe scripture saith, He that believeth on the Son hath everlasting\nlife (John 3:16-18), so then we are justified by believing; and\nif so, then to follow Christ is rather a fruit of our believing,\nthat justification itself. And whereas you ask, What is the sight\nof God? I answer, To be justified in the sight of God by Jesus\nChrist, is for God to look on such poor creatures as we are; as\ncomplete, without spot or wrinkle, in the obedience of the man\nChrist Jesus; who otherwise could not behold them in love, because\nof their iniquity (Hab 1:3).\n\nQuery 2. \"Whether will that faith justify a man which hath not\nworks, seeing the scripture, or the Apostle saith, faith without\nworks is dead; and what is that which worketh faith; and where is\nit, within, or without?\"\n\nAns. That faith that hath not works is dead, being alone. Yet it\ndoth not follow, that all that have works, have faith. No; but\ncontrary-wise, men may have works, yea, the works of the law of\nGod too, and yet be under the curse (Gal 2:10-13); which they could\nnot be if they had saving faith. So then, if faith without works\nis dead; and again, if men may have works, and yet no faith, no\nsaving faith, I mean: Then it will be good to inquire, what it is\nto have a right faith, which doth bring forth right good works;\nand who have works without a right faith. And\n\n(1.) A right saving faith, is, for a man to be enabled of God's\nholy Spirit, to lay hold on what the man Christ hath done in his\nwon person, when he was in the world? as his birth, righteousness,\ndeath, blood, resurrection, ascension, and intercession; and to\napply the virtue and merit thereof to himself, so as to see himself\nsaved thereby (Rom 4:24,25). Being justified freely by his grace:\nHow? Even through the redemption that is in Christ Jesus. Whom\nGod hath set forth to be a propitiation, or reconciler, through\nfaith in his blood, &c. Again, \"Be it known unto you,--that through\nthis man is preached unto the forgiveness of sins: And by him all\nthat believe: (Mark, all that believe; namely, in his blood which\nwas shed on Mount Calvary) are justified from all things, from which\nye could not be justified by the law of Moses\" (Acts 13:38,39).\nIf the faith that applies these things be of the operation of\nGod, it is very much accompanied with good works. \"For the love\nof Christ constraineth us; because we thus judge, that if one died\nfor all, then were all dead, and that he died for all, that they\nwhich live (namely by the faith of this, that Christ died for all\n(Gal 2:29)), should not henceforth live unto themselves, but unto\nhim which died for them\" (2Cor 5:14,15). But\n\n(2.) they that deny the merits of the birth, death, righteousness,\nblood, &c. of the man that was born of Mary, which he fulfilled\nin his own person, by himself (Heb 1:3). I say, they that do not\nventure their souls on these glorious, mysterious truths, but deny\nthe belief of them to be sufficient of themselves to save from\nhell, and all other things, and doth expect that salvation should\nbe obtained by some thing that worketh in them, by working in\nthem. It is impossible that these, though they may be, touching\nthe righteousness of the law blameless, (as Paul was while he was\na persecutor (Phil 3:6)), to be saved hereby. Wherefore? because\nthey seek it not by the faith of Christ, but as it were by the\nworks of the law (Rom 9:30,31).\n\nAnd whereas you ask me, \"What is that which worketh faith? And\nwhere is it, within or without?\" I answer, That which worketh\nsaving faith, is the holy spirit of God, which is renewed through\nthe hearing of the word, preached by the apostles or ministers of\nJesus Christ: Now the Spirit when it doth work, it entereth into\nthe soul, and as I said before, doth enable the soul to believe,\nand lay hold on the merits of the son of Mary, Jesus Christ. For\nsaith he, when he is come, he shall glorify me, for he shall take\nof mine, and shew it unto you (John 16:14).\n\nQuery 3. \"Whether any be justified but he that is born of God? And\nwhether doth he that is born of God commit sin? And is that within\nthe creature, or without, that worketh the new birth?\"\n\nAns. Justification may be taken two ways, (1.) either in the sight\nof God, or in the sight of the soul, or creature; my meaning is,\nthat all that are or shall be saved, are justified in the sight\nand foreknowledge of God before the foundation of the world (Eph\n1:4). According as he hath chosen us in him before the foundation\nof the world, &c. Having predestinated us to the us to the adoption\nof children by Jesus Christ unto himself. And again, \"Moreover\nwhom he did predestinate, them he also called; and whom he called,\nthem he also justified; and whom he justified, them he also\nglorified\" (Rom 8:30). Mark, all these thing are spoken as being\nalready done; predestinated, called, justified, glorified. He\ndoth not say, they shall be, but he hath done it, that is, in and\naccording to the foreordination of God. (2.) Saints are said to\nby justified in their own sight or knowledge, as when God doth\nmake manifest to the soul, what he had determined before should\nbe done. \"Be of good cheer, thy sins are forgiven thee.\" this is\njustification in the sight of the creature. And whereas you ask\nme, \"do they that are born of God commit sin?\" To this I answer,\n\nThey shall never commit the sin against the Holy Ghost, as is the\nmeaning of that place (1John 5:16-18). There is a sin unto death,\nand there is a sin not unto death.--He that is born of God sinneth\nnot, but keepeth himself; and that wicked one, (mark, that wicked\none, the sin unto death,) toucheth him not: But they that are\nborn of God notwithstanding, do daily sin, as it is evident (John\n3:2). \"In many things we offend all,\" saith he, I and you, all of\nus. And again, if we say that we have no sin we deceive ourselves,\nand (instead of having no sin) the truth is not in us (1John\n1:8). And who can say, my heart is clean? There is none righteous,\nno not one. And again, \"There is not a must man upon earth that\ndoeth good, and sinneth not\" (Eccl 7:20). And I am confident, that\nwhile some would persuade others that they have no sin, their own\nconsciences tell them they lie; and if it be not so in the rest,\nit is because they are hardened, and given to believe a lie.\n\nAs to the latter part of your query, I answer; The new birth\nis wrought through hearing of the word preached. And yet not by\nconscience, nor by the obedience to the law, or dictates of nature;\nbut by the Spirit coming into the soul, and shewing its lost\ncondition without the obedience of the Jesus of Mary, the Son\nof God; and his freeness and willingness to communicate, or give\nhimself, and all his things unto it; which being done, the man is\nthereupon given up to god, and is become a new creature. I might\nspend much time in speaking to this, but I forbear, because of\nitself it is enough to fill up a small volume.\n\nQuery 4. \"If Christ hath enlightened all men as he is God (as thou\nconfessest) then hath he not enlightened all men as he is the Son\nof God? and is not the light of God sufficient in itself, to lead\nto God all that follow it, yea, or nay?\"\n\nAns. (1.) Christ as he is God, doth enlighten every man that comes\ninto the world, which light is conscience, or otherwise nature\nitself, which doth also convince of sin (John 7:9). Yet Christ\nas he is God; doth not give unto every man that spirit that doth\nlead to eternal life, for all men have it not (Jude 19). (2.) Christ\nas he was and is the son of God before the world was, being one\nin power, and being with his Father, hath enlightened every one\nthat comes into the world, as aforesaid; but hath not so neither\ngiven them his spirit. \"Some are sensual,\" &c. (3.) Christ as\nGod-man, or as he came into the world to die for those whom before\nas God he knew and loved; I say, he doth not in this way neither\nenlighten every man with the saving light of life, or give unto them\nhis holy Spirit. No, they that have been, and now are believers,\ndo know and can remember, that all the time of their unregenerate\nstate, they were without Christ (Eph 2:12). so that here is no\nway or room for your doctrine, take it how you will, Christ hath\nnot given to every one his Spirit.\n\nSecond Part of the Query. Is not the light of God sufficient in\nitself, to lead to god all that follow it, yea, or nay?\n\nAns. (1.) As I said before, some are sensual, and have not the Spirit\nof Christ. (2.) No man can come to God as a Father by adoption,\nbut by Jesus Christ; then it must needs be that all men, though\nthey do follow that light which is given to every man, it is not\nable to lead to God as a Father in the Lord Jesus Christ. Ye this\nlight that every man hath, will shew a man there is a God, and that\nthis God is eternal; and also will clear out something of him, to\nthem, by the things that are made. But now, if this light would\nlead to everlasting life, then might the devils also be delivered\nfrom everlasting damnation; seeing they also do know god as a\ncreator and revenger of sin, more perfectly than any natural man\nin the world, though not as a Father by adoption.\n\nBut you say, Doth it not lead to God all that follow it? Answ. (q.)\nNot to be saved, though to be condemned, through the weakness and\nunprofitableness of that light, or conscience, or the law, call\nit either, and I clear it thus: Because, if that light that every\nman receives, were able by our following it, to save us, then Christ\nneeded not to gave suffered, seeing all men had that light. (2.)\nIf that light that every man hath, which is conscience, were able\nto lead a man to justification by following it; that promise was\nmade in vain by Jesus the Son of Mary, when he said, \"I will send\nyou; [Mark, I will send you] the Spirit, and he shall lead you\ninto all truth:\" for they had a light before. But it is evident,\nthat that was not sufficient, because they must have another sent\nthem by Jesus Christ, and that must be that Spirit.\n\nQuery 5. \"Whether is not the same light in him that hates it, as\nit is in him that loves it (John 3). If there be a difference in\nthe light, show it wherein; whether in the nature, or otherwise?\"\n\nAnsw. (1.) That scripture quoted in John 3. \"Light is come into\nthe world,\" &c., is not meant of that light, or conscience, that\nevery man hath; but the Man Christ Jesus is speaking there of\nhimself, as God-man, come into the world, born of the Virgin, if\nthou compare verses 19-21 with 14-18 of the same chapter, it is\nclear, for they all do speak of the same thing; namely, the Son\nof Mary. And again, saith he, \"I am the light of the world.\" Now\nthe man Christ, though he was then in the world, and walked up\nand down in the same, yet he was not within any man in the world\nas man, (though he calls himself the light thereof) though he\nwas in some; I say, in some, as God by his Spirit. Now the light,\nwhich was the Man Christ, was the very same, whether loved by some,\nor hated by others; but if you conclude every man hath Christ,\nor that light spoken of there (John 3), within him; that I deny,\nhaving proved the contrary. But (2.) Whether is there a difference\nin the light? Answ. There are more lights than one, there is a\nlight that may be suspected to be darkness, where he saith, \"If\nthe light that is in thee be darkness,\" &c. Again, there is the\nlight of the law (Prov 6:23). Again, conscience also will convince\nof sin. Now there is none of these that can save a sinner from the\nevil of his ways. Take the best of them, which is the righteous\nlaw of God, that cannot. For had there been a law given, which\nmight have given life, then verily righteousness had come by the\nlaw: But if you conclude that righteousness, or everlasting life\ncometh by the law, you must conclude this again; that Christ\ndid die in vain (Gal 2:21). So then these things being not able\nto save the soul, the next thing is, the Son of God, the Son of\nrighteousness arising with healing under his wings; he is also a\nlight, and indeed the saving light, for surpassing all the other\nmentioned.\n\nNow though Christ doth not differ in himself, yet there is\na difference in the power of these lights; the law and Christ,\nthe one not being able to save, the other being able. And again,\nthere is also a difference in the nature of them; the one being\na condemning light, the other a saving light. It is Moses that\naccuseth you (saith Christ) even Moses in whom ye trust: But do\nnot think, saith Christ, that I will accuse you to the Father: No,\nsaith he, it is Moses, or the law given by him. But again, where\nChrist speaks for himself as a Saviour, he saith \"God sent not\nhis Son into the world to condemn the world; but that the world\nthrough him might be saved\" (John 3:17). So that I say, (a.) That\nlight spoken of (John 3), which is the Man Christ, is not in every\nman that comes into the world. (b.) That the Man Christ, or the\nlight spoken of there, is not against himself. (c.) There is the\nlight of the law, conscience, and nature itself, which are in all\nmen, which things are altogether insufficient to save a man from\ndeath, by his seeking of justification thereby. again, there is\nJesus Christ, he is the Saviour, but not in all men. And again,\nneither is the Man Christ Jesus the condemning light.\n\nQuery 6. \"Whether is it possible, that any can be saved, without\nChrist manifested within? If no, then whether is not the doctrine\nof salvation, which is only necessary, to preach Christ within: And\nis not the whole mystery of salvation, God manifest in the flesh?\"\n\nAnsw. There can none be saved, but they that have the Spirit of\nChrist given unto them. But it is not the Spirit of Christ given to\nthe elect, that doth work out the salvation of their souls within\nthem, for that was obtained by the blood of the Man Christ Jesus\non the cross (Heb 9:19 compared with Heb 13:12).\n\nAgain, every one that is, or shall be saved, must, and shall have\nthe Spirit of Christ within them; yet doth it not follow, that to\npreach Christ (only) within, is the only doctrine of salvation. For\nthen also the preaching of the blood of Christ shed on the cross,\nas I said before, must be of non effect. But he that doth preach\nthe doctrine of salvation aright, must first begin to preach that\ndoctrine that Paul preached in 1Corinthians 15:3,4. \"For I delivered\nunto you (saith he) first of all that which I also received, how\nthat Christ died for our sins according to the scriptures; and that\nhe was buried, and that he arose again the third day according to\nthe scriptures.\" Now Christ, or the Spirit of Christ, is received\nby such preaching as this is, as is clear from that scripture (Acts\n10:38-44). Where Peter speaking of the word that was published\nthroughout all Judea: \"How God anointed Jesus of Nazareth (or\nwhich dwelt at Nazareth) with the Holy Ghost and with power: who\nwent about doing good, and healing all that were oppressed of the\ndevil; for God was with him. And we are witnesses of all things\nwhich he did both in the land of the Jews, and in Jerusalem; (saith\nPeter) whom they slew and hanged on a tree: Him God raise up the\nthird day, and shewed him openly; Not to all the people, but unto\nwitnesses chosen before of God, even to us, who did eat and drink\nwith him, after he rose from the dead. And he commanded us to preach\nunto the people, and to testify that it is he which was ordained\nof God to be the Judge of quick and dead.\" And is that all? No,\nBut \"to him give all the prophets witness, (to hem, even Jesus\nof Nazareth whom the Jews crucified on the tree) that through\nhis name whosoever believeth in him shall receive remission ( or\nforgiveness) of sins.\" Now mark. And \"while Peter yet spake these\nword, the Holy Ghost fell on all them which heard the word.\" While\nPeter spake these words, that by Jesus of Nazareth forgiveness\nof sins was preached to them that believe in his name, \"the Holy\nGhost fell on all them that heard the word.\" Namely, which Peter\nspake: This is the way in which the Spirit is given? namely, by\npreaching a crucified Christ.\n\nBut now, no man can be saved without Christ, or the Spirit of Christ\nbe given to him, because he cannot be able to lay hold savingly\nof, and to hope for that glory that Christ as he is God-man hath\naccomplished in his own person without, unless he have the Spirit.\nBut farther, thou sayest; Is it not the whole mystery of salvation,\nGod manifested in the flesh?\n\nAnsw. Truly, to know that God out of love to poor sinners, did in\nthe fulness of time send forth his only begotten Son, who is equal\nwith his Father, to be born of a woman, and made under the law,\nmight receive the adoption of sons; this is to know the mystery of\ngodliness. Therefore, when the scriptures say, God was manifested\nin the flesh, they mean, God sent forth his Son, which was and is\nthe word of God, God himself, and he was made flesh (John 1:14).\nAnd so in the nature of man he did become the Lamb of God, or the\nsacrifice of God, that doth take away the sins of the world (verse\n29). Now here I might enlarge abundantly, but that would not be\ntedious.\n\nQuery 7. \"Whether is it not possible, that many may profess as much\nof Christ without, as thou hast said of him, and yet be damned;\nand if this be the faith to profess him born, dead, risen and\nascended without; then is there any unbeliever in England? seeing\nall in the outward sound believes, and professes as much as thou\nhast said. Yea, or nay?\"\n\nAnsw. 1. I know there are many that do profess in word, that Christ\nwas born, dead, risen, and ascended without, and yet may be damned.\nYet he that doth really, with the faith of the operation of God,\nbelieve these things, and doth also apply the virtue and merit of\nthe same to themselves for justification and life, shall be saved.\n\"If thou shalt confess with thy mouth the Lord Jesus, and shalt\nbelieve in thine heart that God hath raised him from the dead, thou\nshalt be saved\" (Rom 10:9 And also 1Cor 15:2). \"By which also ye\nare saved, if ye keep in memory what I preached unto you..\" What\nwas that? why, \"how that Christ died for our sins according to\nthe scriptures; and that he was buried, and rose again,\" &c.\n\n(2.) It is not faith, only to talk of him with the mouth, but as\nI said before, to believe the same by the operation of the Spirit\nin our hearts. If this be faith, (sayest thou) to profess him born,\ndead, risen and ascended without, then is there any unbeliever in\nEngland? [I reply] All that profess this do not truly believe it;\nfor to profess in word alone, and believe in heart, are two things.\nSecondly, If to profess this were the Faith, yet for the Quakers\nwill not profess him ascended without, neither making intercession\nwithout, but contrarywise strike at this doctrine.\n\nQuery 8. \"Whether hath that man faith in Christ that is not changed\nin the nature, and is not the liar and slanderer an unbeliever,\nand of the cursed nature, yea or no?\"\n\nAnsw. He that hath faith in Christ is a new creature: and the liar\nand slanderer is and unbeliever: and if he live and die in that\ncondition, his state is very sad, though if he turn quickly, or\nelse look to yourselves, for you are the men, as is clear by your\ndiscourse.\n\nQuery 9. \"Whether [doth] and [man] receive Christ, who receives\nhim no into him? if not, show how Christ can be received, and\nwhether many professes him not which never received him.\"\n\nAnsw. Christ as he is Man, as he was a sacrifice for sin, cannot\nbe received really and personally into any, but yet, he that doth\nindeed receive the gospel, and believe that he was a sacrifice\nupon the cross for his sins, doth and hath also received his Spirit\ninto him, which giveth him the comfort of these things (John\n14:26). And there are very many that profess him, that at the day\nof judgment will fall short of eternal life, notwithstanding all\ntheir profession; for as I said before; it is not the professor,\nbut the sound believer that shall be saved by him. But let the\nreader mark, how thou condemnest thy own doctrine by this query,\nfor thou grantest many profess Christ that never receive him. How\nthen hath every man Christ, or the light of Christ within him? If\nit be within him, either he must receive it, or snatch it by force\nagainst the will of another, however the scripture saith, what is\nit that thou hast not received; (yet all men have not received\nthat) (Jude 19).\n\nQuery 10. \"Whether to preach for hire, for gifts and rewards, and\nto divine for money, and to make merchandise of the people for\nso much a year for preaching to them, be not true marks and signs\nof false prophets? or can any give truer signs of false prophets\nthan Isaiah and Micah give, yea or nay?\"\n\nAnsw. There are a company of dumb dogs that are crept into the\nnation, that love give ye, and desire to bear rule by their means;\nand they are every one for his gain from their quarter. there are\na company of wolves crept out also, having wrapped themselves\nabout with sheep's clothing, and these are both alike abominable\nto the Lord. Neither can a man give a more right description of a\nfalse prophet, than the prophets and Christ with his apostles did\ngive, therefore examine yourselves.\n\nQuery 11. \"Whether must not the devil be chained before Christ\nreign, and what is that which chains him, and whether art thou\ncome to one of the days of the thousand years, yea, or no?\"\n\nAnsw. Christ hath two several times wherein Satan must be bound\nby him, one is at the conversion of sinners, the other when he\nshall come the second time, and personally appear, and reign, in\nthe world to come. Again, \"Whether I am come to one of the days\nof the thousand years?\" [I reply] No, because he that doth reign\nwith Christ one of these days, shall live and reign with Christ\na thousand years (Rev 2:4). But there is never a believer in the\nworld, that doth, or in any likelihood shall live half so long,\nbefore they die or be changed at the coming of the Man Christ\nJesus.\n\nQuery 12. \"Whether dost thou know any Christ, preach or profess\nany Christ who hath not lightened every man that comes into the\nworld with the light of life, or of condemnation; and is he not\na deceiver that exhorts people for salvation to any other thing\nthan the light of Christ, yea, or no? And how hath Christ lightened\nevery man if not within him?\"\n\nAnsw. That Christ I preach, is the Christ of God, who as he\nis God hath enlightened every man that comes into the world with\nconscience, and the law, which is the light of condemnation, but\nnot of life; For the law is the ministration of condemnation (2Cor\n3:7,8). And all men have the law and conscience: but these will not\nsave them. Again, there are some that do indeed enjoy the light of\nlife. And whereas thou askest, is not he a deceiver, that exhorts\npeople to anything else than the light of Christ? Answ. He that\ntelleth any man that the ministration of condemnation will save\nhim, which is the law, he is a liar, and a deceiver: but he that\nexhorts people to lay hold on what the Man Christ Jesus hath done\nin his own person for sinners, and presseth souls to venture upon\nthat for salvation, preacheth the truth. Christ hath given to\nevery one the law, and conscience within him: yet these are not\nable to save him, but let him follow the righteousness of the law\nnever so much, yet if he be not directed of God to fly to Jesus\nthe son of Mary, and to what he hath done in his own person for\nthem he shall never be saved (Acts 4:12).\n\nFriend, Thus have I with all plainness of speech answered thy\nqueries, and I fear not at all, but I have spoken the truth as it\nis in Jesus. And as for committing them to the judgment of others,\nas thou wouldst have me; let others say what they will, I am sure\nI have spoken the truth of God; and I make no question but at the\nsecond coming of my Lord Jesus from heaven to judge the world,\nthese things I shall not be ashamed of; neither am I now; but\nam ready, if God shall give me life, to speak the same things to\nany man, face to face; and I desire thee, and all, even as many\nas shall read or hear this treatise, to consider, and look to\nthemselves, lest they sin against God so much in their lifetime\nby rejecting these truths, that it shall never be forgiven them\nto all eternity, though they repent them of their rejecting the\nsame. There is one thing more to which I shall speak a few words,\nand that is to a few words written at the end of thy book, which\nis called the postscript, wherein is several charges against myself\nand some others, which I shall speak somewhat to.\n\nThe first is against John Burton, thus: John Burton said in a\ndiscourse with some friends, that Christ had two bodies, and one\nof them is out of the sight of the saints. My brother Burton being\nabsent, I shall answer for him concerning the charge laid against\nhim. And therefore, that Christ, who is and was before the world\nbegan, God equal with his Father, did in the fulness of time take\nupon him a body from the Virgin Mary, which was so prepared by\nGod his Father, it is evident in scripture; and in it after he had\nlived a while in the world, he did hang on the cross, was taken\ndown thence again, and laid in Joseph's sepulchre, was raise again,\nand ascended away from his disciples therewith into glory (Acts\n1:3,9-11).\n\nAgain he hath another body, and that is his church (Eph 1:23). Now\nthat he is out of the sight of his saints in one of the bodies;\nnamely, that which did hang on the cross, it is also evident (1Tim\n4), where Paul speaking of the very Jesus, who did bear a faithful\nwitness before Pontius Pilate, saith in verse 16 \"Who only hath\nimmortality, dwelling in the light which no man can approach unto;\nwhom no man hath seen, nor can see.\" That is, not with their mortal\neyes, in that glory as yet. If you say still, notwithstanding\nthis, that Christ as he was before the world began, hath but one\nbody, and that to be his church. I ask you what that was that was\ntaken down from the cross, and laid into Joseph's sepulchre (Luke\n23:53).\n\nThe second charge is against myself, and is this; John Bunyan\nsaid, Christ's second coming is not his coming in Spirit, for his\ncoming in Spirit is no coming.\n\nThe former part of the words, namely, Christ's second coming is\nnot his coming in the Spirit, those I own. But the Spirit is no\ncoming, is a lie, made of me by the Author, Edward Borrough.\n\nThe former words were spoken at a meeting in Bedford, some Quakers\nbeing present contradicting and blaspheming: And now they could\nnot be content with that; but they must make up all with a lie,\nand publish it in print. A Quaker there and I had some discourse\nconcerning Christ's second coming, and he would affirm, that his\ncoming in Spirit, was his second coming spoken of in scripture.\nThen I asked him which was his first coming? He answered, when\nhe was born of the Virgin, and took flesh upon him from her. Then\nsaid I, shall easily prove, that his coming in the Spirit is not\nhis second coming, for I will prove that his coming in the Spirit\nwas before that which the scripture and you also do call his\nfirst coming; and proved it by that plain scripture, where Peter\nspeaking of the prophets, saith, \"searching what, or what manner\nof time the Spirit of Christ which was in them (the prophets) did\nsignify, when it testified before-hand the sufferings of Christ,\nand the glory that should follow\" (1Peter 1:11 and 3:19), where\nspeaking of Christ's being put to death in the flesh, but quickened\nin the Spirit. \"by which Spirit also he went and preached unto\nthe spirits (now) in prison;\" but when was this, only \"when once\nthe longsuffering of God waited in the days of Noah\" (verse 20).\nWhich was long before the first coming of Christ, so called in\nscripture, for that was, as I said, when he took a body from the\nVirgin Mary.\n\nBut is seems clearly by these words that you do look for no other\ncoming but his coming in Spirit. O! how suddenly and unexpected\nof you, will the Son of Man break down from heaven, with all his\nmighty angels in flaming fire, and call you, together with all\nnations to judgment. And though now peradventure you are ready to\nslight the personal appearing of the Lord Jesus Christ, that Man\nto judgment, only looking for a judgment within, yet you will I\nam certain, very suddenly be made to pass under another judgment,\nwhich will be more exceeding great than any judgment you shall\nhave here, and more terrible. As for the latter part of the charge,\nwhich is a very lie; though I shall not trouble myself to lay it\nto your charge (you have so manifestly declared yourselves already\nwhat you are) yet I beseech you, that hereafter you would not be\nso read to receive lies from others, and publish them to the view\nof the world, least you appear to all men (as you do to some) to\nbe such as are of an accusing lying spirit.\n\nBut farther, That Christ's coming in the Spirit is not his second\ncoming, it is evident; partly, in that the coming of Christ in\nSpirit, was before that called in scripture, his first coming.\nSecondly, he that comes the second time is he that came the first\ntime. Now he that came the first time was very God and very Man,\nand not a Spirit only; for handle me, saith he, a Spirit hath not\nflesh and bones, as you see me have (Luke 24:39). Now this same\nJesus that was very God and very Man, so born of Mary, saith, \"I\ngo and prepare a place for you; and I (the very same as also Acts\n1:10,11), will come again, and receive you unto myself; that where\nI am, there ye may be also\" (John 14:3). Here I might spend many\nword, but it needs not; the whole current of scriptures do confirm\nthis thing; and therefore I shall forbear, and content myself\nwith this. He that will be filthy let him be filthy, for the day\nis at hand.\n\nThe Third Charge is also against me, saying, \"I said there was\nnothing in me, nor any man to be taken notice of.\"\n\nThough in some sense I do not deny these words, yet I know, and\nam sure, that directly in this form of words, I did never lay them\ndown, but I pass that. Now in this sense I do not deny them, there\nwas nothing in me, as I was in my unregenerate estate; nor in any\nman else in the same estate, that is worthy to be taken notice\nof for justification. Because every unregenerate man is without\nChrist, before he be converted (Eph 2:12). Wherefore remember,\nthat ye being Gentiles in the flesh (unconverted) that at that\ntime ye were without Christ. Now a man that is without Christ,\nand hath not his Spirit in him, as some, yea, most men are (Jude\n19). What is there in that man, that is worth the taking notice\nof to justify him.\n\nAlso converted Paul saith, \"I know that in me, (that is, in my\nflesh,) dwelleth no good thing\" (Rom 7:18).\n\nAs for others that are charged with things, because their names are\nnot also mentioned, I shall pass them by; only thus much I shall\nsay further to the last charge. that there is nothing in any man\nby nature, before he be converted, that is worth the taking notice\nof, as to seek justification thereby. And that that light which\nevery man hath, being at the best but conscience, nature, or the\nlaw, let a man take notice of it, follow it, obey it never so much,\nit is not able to justify the soul: For if righteousness come by\nthe law, then Christ is dead in vain. And as I said before, every\nman hath not Christ to take notice of, though every man hath\nconscience, or the light of nature in him, which is also able to\nconvince of sins against the law of God, yet is not able to deliver\nfrom that curse pronounced by the Lord, against them that disobey\nthe law. Nay the law itself is not able to save them that do follow\nit, being too weak for such a thing. And indeed god did not give\nit to that end, that saints should have life by it. No (compare\nGal 2:21 with Rev 5:20), you may clearly see why God gave the law,\nnamely, that sins or offences might abound. But how? By discovering\nsin by its workings. Now then you that follow the law, and seek\nlife by it, this is all you are like to have of it: You shall see\nyour transgression against it, made known to you by it (Rev 3:20),\nand an horrible curse pronounced against you, because you cannot\ngive a complete continual obedience to every tittle of it.\n\nAnd now friend to thee, who hast taken in hand to answer my queries\nlaid down in the end of my book; I say, thou hast only wrangled\nand quarrelled at them; but hast not given on plain and right\nanswer to any one of them. Therefor I shall leave them still to\nbe answered by you, or others of your spirit. You will find them\nat the end of the foregoing discourse: And I beseech you to answer\nthem in all plainness of heart, and with as moderate a spirit\nas you may. It is like there may be some addition to them: But\nas I have dealt plainly and sincerely with yours, so do you deal\nuprightly and plainly with mine, for the satisfaction of those\nwho shall read them. And here I shall draw towards a conclusion,\nonly speak some words to those who unawares to themselves may be\ncarried away with the doctrines of the Quakers: And I shall be\nbrief in speaking to it. The way that I shall take, shall be very\nplain to be understood; for I shall not lay down any doubtful\nsentence in my speech to them, nor others. First, I shall shew\nyou that the doctrine of the Quakers is an error, and how. Second,\nWho they are that are carried away with it, and why. Third, The\nway Satan takes to make this delusion, or filthy doctrine to take\nplace in the soul.\n\nFirst, That the doctrine of the Quakers is false, or an error, I\nshall shew,\n\n1. By discovering the doctrine itself. Now the doctrine of the\nQuakers is plainly this; namely, that every man that comes into\nthe world, hath the Spirit of Christ in him. Now that his is an\nerror is clear, because the word of God saith plainly, that some\nare \"sensual, having not the Spirit\" (Jude 19). And again, the\nunregenerate man, in the time of his unregenerate state, is without\nChrist (Eph 2:12).\n\n2. He that will but observe the motions of that light which very\nman hath within him (say they) so as to obey and close in with it\nto follow it, shall undoubtedly be saved from the wrath to come.\nNow this is clearly a gross error; for first, If all men have not\nChrist, as they have not, then is it not an error to press men to\nseek for life, by following that which is not able to give life.\nYet this they do, who labour to persuade men, yea, the souls of\nmen, that it is no less than the very Spirit of Christ in every\nman, that doth convince of sin, when the scriptures say plainly\n\"the law\" (Rom 3:14), \"Conscience\" (Rom 2:15), and nature itself\n(Rom 2:14; 1Cor 11:14), will and doth convince of sin, yet none\nof these is the Spirit of Christ. And the great argument that\nthey bring to prove that it is the Spirit of Christ, is, because\nthe Spirit doth also convince of sin. Now what a poor argument is\nthis, to say, That because the Spirit of Christ doth convince of\nsin, therefore whatsoever doth convince of sin, must needs be the\nSpirit of Christ. As much as to say, because the saints are called\n\"the light of the word\" (Matt 5:14). Therefore the saints are the\nSaviour of the world, seeing Christ also doth call himself the light\nof the world (John 8:12), or because the moon hath, or is light,\ntherefore the moon is the sun. This is but sophistical arguing,\nand doth beget most damnable errors and heresies in the world; but\nhis is the way that they take, to entangle poor souls with their\nsad and erroneous doctrine, see page 22 of his book, lines 12 and\n13. They say, that it must be Christ within them, that must within\nthem work out justification for them; when it is evident from the\nwhole current of scripture, that the Son of Mary was delivered\nto be crucified for our offences, and his resurrection, through\nfaith in it, is our justification; as all along, through grace,\nI have declared and cleared. And the work that the Spirit doth in\npoint of justification, is, to shew us what the Son of Mary hath\ndone an suffered in his own body on the tree, and is now doing in\nthe presence of his Father, in the highest heaven.\n\nAnd to help us to apply this to our souls by faith now, for a\npreservative against these and the like delusions, observe, (1.)\nAs I said before, all have not the spirit of Christ (Jude 19; Eph\n2:12). (2.) That the law, with all our obedience to it, is not able\nto save, or justify any poor soul (Rom 3:20). For by the works of\nthe law shall no flesh living be justified, though it gives the\nknowledge of sin. (3.) That there is none other way to be justified\nin the sight of God, but by laying hold of what the Son of Mary\n(Jesus) did do and suffer in his own person, when he was in the\nworld. For it is by him (and what he hath done in his own person\nby himself (Heb 1:3)), that any man is justified from his sins,\nand the wrath of God due to the same, by believing that his blood\nwas shed for their sins; as it is written, \"With his stripes we are\nhealed\" (Isa 3:5), as if their own blood had been shed for their\nwon sins; and that his righteousness is theirs by imputation, as\nif they themselves had actually fulfilled all the law of God for\ntheir own justification (Rom 10:4).\n\nSecond, The second thing is, who are they that are carried away\nwith this delusion, and why?\n\n1. Not one of God's elect whom he foreknew, shall be utterly\ndestroyed thereby; (I do not say they shall not be led away for a\ntime; but they shall not be utterly destroyed) for they are kept\nby the mighty power of God through faith unto salvation. But they\nare such as are not indeed the elect of god, nor chosen in Christ\nbefore the world began. Though Hymeneus and Philetus fall away,\nand overthrow the faith of some, yet \"the foundation of God stands\nsure, having this seal, The Lord knoweth them that are his\" (2Tim\n2:17-19).\n\n2. They are such as in time past, for the generality of them were\neither but light, frothy professors, or else were shaken in their\nprinciples, and unstable therein, as saith the scriptures, They\nthat are deceivers do beguile unstable souls. Or if they were such\nas were in appearance sober and serious in the account of others,\nit was wither from these convictions thy had from the law, or else\nfrom high notions they had of the gospel; which have both such\ninfluence at some time on the soul (though not savingly) that the\nsoul will go very far in obedience to them; as for example, Herod\nwho was an enemy to the truth, yet for a time had such heart-workings,\nbeing convinced by the preaching of John the Baptist, that he\nfeared him, and observed him, and when he heard him, he did many\nthings, and heard hem gladly (Mark 6:20).\n\nNow the reason why such people are carried away with such heresies\nas these, or the like, is,\n\n(1.) That as they were not of the elect of God, so God by suffering\nthem to be carried away finally, may make it appear, that they\nwere not of his elect. They went out from us, but they were not of\nus: for if they had been of us, they would no doubt have continued\nwith us. But they went out from us, that it might be made manifest\n(or that men might see) that they were not all of us (1John 2:19).\n\n(2.) Because God will not have his church so disturbed always with\nsuch as are not of the truth. Now there are some men that have\ntheir time to walk with the church of God by permission, and these\nmen are ever and anon ready to broach their errors, even while they\nare among the saints, to their trouble. Now God having a care of\nhis church, hath a time to suffer the devil to run through the\nworld with some erroneous doctrine or other, which when these men\ntaste, being spirited beforehand for that purpose, do presently\nclose in with the same, to the purifying of the church, and\nthe manifestation of themselves. And thus every branch which the\nLord's right hand hath not planted, shall and must have a time to\nbe rooted up (Matt 15:13).\n\n(3.) Because others that are of the right graffing in, may\nnotwithstanding not presume but fear, lest they also fall through\nthe same example of others who are already fallen, or may fall\nhereafter (Heb 4:1,2,11).\n\n(4.) Because others may see, that it is not by their own strength\nthat they do stand, but freely by the grace of god, and his power\nand love towards them in the Lord Jesus Christ. God hath chosen\nsome before the foundation of the world. Now to manifest this,\nthough they are even as bad as the worst by nature, yet I say,\nbecause God will shew his power and his love, he doth preserve\nsome to eternal life, though others fall into eternal damnation.\nOf all that thou hast given me, saith Christ, have I lost none\nbut the son of perdition, that the scripture might be fulfilled\n(John 17:12). Many other reasons might be given why theses things\nmust and shall be; but I rather choose to forbear. Only this much\nI have spoken, because I know it is my duty to speak a few words\nunto you, that you may either close in with the truth, or else\nthe more clearly be left without excuse at the great day.\n\nThird. The third and last thing, is the way that Satan takes to\nmake those delusions take place in the soul.\n\nNow the way whereby he makes these or any other delusions to take\nplace in the soul, is, 1. to persuade the soul an enmity to any\nthing or person that shall declare the contrary.\n\n1. They are given over to believe a lie; that is, to believe false\ndoctrine to be the doctrine of God and of Christ. And that he might\nbring this to pass, he goeth about to change the names of things;\nand because the law, conscience, and nature itself can convince\nof sin, therefore he calleth them Christ, or the light of Christ;\nsaying to a natural man, one that is not yet converted, \"Mind the\nlight within you.\" If they ask what light? say they, That which\ndoth convince of sin. If they farther ask, why, what is that?\nThey say, \"It is the light of Christ, the light of life, or Christ\nwithin.\"\n\nNow these things are nothing else but conscience, nature, or the\nlaw, for a natural man hath nothing else that dwelleth within him\nto convince him of sin; only these things have a new name put upon\nthem. And poor creatures hearing the name Christ, being ignorant\nof the nature of Christ, do presently close in with these things,\nsupposing, nay, verily believing that these are the Spirit of\nChrist. Which things being thus received, if at any time one come\nand oppose them, and tell them that it is an error that they have\ntaken up, to think that that which is in an unregenerate man is\nthe Spirit of Christ, and contrarywise telleth them plainly, that\nit is but their own conscience that doth convince them, or the law\nwritten in their hearts by nature. Nay, say they, it is the light\nof Christ in the conscience, when there is no scripture hath any\nsuch manner of expressions, only a fancy of their own, taken up\nwithout ground from the word.\n\n2. But the soul being possessed with this doctrine, presently its\nheart riseth against anything that doth contradict it, and is filled\nwith a secret enmity against it. Now the way that Satan takes to\nbring this about, is to persuade poor souls, that all these thoughts\nthat do any wise contradict the principles received, is but a\ntemptation of the devil. And if at any time there be the doctrine\nof Jesus held forth in truth, his death, burial, resurrection,\nascension, and intercession; now without in the presence of his\nFather for sinners, and that there is salvation no where else but\nin the merits of the firstborn Mary, which is Jesus Christ, without\nthe works of the law (Rom 3:28). Presently with envy they are\nenraged and cry, \"Dost thou not know that every man hath a measure\nof the spirit given to him? Follow that, listen to that, turn thy\nmind to that, and walk in the light of that.\" When alas, there\nis no such thing as the Spirit of Christ in every man, as I said,\nand proved before at large; only the devil hath gotten this way\nto call conscience Christ, the law Christ; and hereby to entangle\nthe soul with the name of a thing, without the thing itself.\n\nBut now the soul is set down in its principles, and he that doth\nany way confute that spirit, presently it falls a raging, and\ncries out, serpent, liar, wolf, dragon, devil, be silent with thy\nserpentine wisdom, and smoke of the bottomless pit. Now in this\nthe devil is wonderfully cunning; for least he should indeed\nbe discovered, he doth set the face hard against the truth, and\ncounteth it such a deadly enemy, that he will not, cannot bear it;\nbut lets fly against it all the hellish words and madness he can:\nAnd now he begins first to cry, avoid Satan. All which is only to\nharden him in whom he doth dwell, more and more against the truth.\nNow he doth also harden souls in delusions, by presenting the ugly\nand base conversations of a company of covetous wretches, who do\nprofess themselves to be the ministers of the gospel, but are not;\nnow poor creatures being shaking and doubtful what way to take,\nseeing the conversation of these men to be wicked, and the doctrine\nof these deluders covered with a seeming holiness; they presently\nembrace it, saying, surely these men are in the right way; they\ncry down the priests, whose lives we also see to be profane, they\nare very strict in their ways, and if such be not good men, who\nare? But yet that which is most taking is (through the corruption\nand pride that is naturally in the heart of man) these men\npropose such a way to salvation, as is in the compass of a man's\nown ability, even works of righteousness done by him, which is\nvery agreeable to man's nature, which would willingly be saved,\nbut would not be altogether beholden to god for it: and these\nworks not being wrought by the priests or national ministers, but\nby the other, though in opposition to the righteousness of Christ,\nthe Messias God-man, poor souls not only suck in these erroneous\nprinciples, but are hardened in them against the doctrine of God\nand his Son Jesus Christ, by their ungodly conversation; and thus\ndishonour the Son of God. But come brethren, let us be patient,\nstablish our hearts, wait but a while, and I doubt not but you\nwill see that those who dishonour our Jesus shall soon be brought\ndown, both Ranters, Quakers, priests, and people also, that shall\ncontinue in opposing him either in doctrine or practice; for our\nGod hath said, \"Ah! I will ease me of my adversaries.\"\n\nNow, a few words more to those who do believe in Christ aright,\nand lay him for their foundation.\n\nFirst, Bless God that you are not carried away with the delusions\nthat are on foot in this generation. Secondly, See that you are\nlabourers after a more experimental knowledge of our Lord Jesus\nChrist; fly more to his birth, death, blood, resurrection, ascension\nand intercession: and fetch refreshing for your souls more and\nmore from him without, through the operation of his Spirit within;\nand though the fruits of the Spirit be excellent, and to be owned\nwhere they are found; yet have a care you take not away the glory\nof the blood of Christ shed on the cross without the gates of\nJerusalem, and give it them; which you will do, if you do content\nyourselves, and satisfy your consciences with this; that you find\nthe fruits of the Spirit within you, and do not go for peace and\nconsolation of conscience to the blood of Jesus shed on the cross.\n\nTherefore learn of the saints, or rather of the Spirit (Rev 5:9).\nwho teacheth to sing this song, \"Thou art worthy to take the\nbook, and to open the seals thereof, for thou wast slain, and hast\nredeemed us to God by thy blood.\"\n\nAnd as for you that cannot yet well endure to think you should\nbe justified by the blood of the Son of Mary shed on the cross\nwithout the gate, I say to you, \"Kiss the Son, lest he be angry,\nand ye perish from the way, when his wrath is kindled but a little.\nBlessed are all they that put their trust in him\" (Psa 2:12).\n\n\nFOOTNOTES:\n\n1 Bunyan's epistle to \"Some Gospel Truths Opened.\"\n\n2 For the proof of this, read the good love of God to David, Peter,\nand others, which did most woefully sin again after they were\nconverted.\n\n3 Here is another of his false accusations of me.\n\n4 See margin of the bible.--Ed.\n\n5 There is nothing new under the sun. It appears from this that\nthere was a tee-total movement in the time of the commonwealth.\nFor the meaning of hatband, see editor's advertisement.--Ed.\n\n6 \"To famble,\" to falter, or stammer in speech: obsolete.--Ed. 4\n\n***\n\nA DISCOURSE UPON THE PHARISEE AND THE PUBLICAN\n\nWHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE\nNATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT\nOBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS.\n\nWHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE\nPHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE\nPUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF\nTHE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE\nGRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES\nTHEM BY IMPUTING CHRIST'S RIGHTEOUSNESS TO THEM.\n\nBY JOHN BUNYAN, AUTHOR OF THE PILGRIM'S PROGRESS.\n\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThis important treatise unvails, in few but telling words, the\nnature of prayer, about which mankind has made most awful mistakes.\nMultitudes conceive that the heart-searching God can be influenced\nand propitiated by eloquent words and forms of prayer; whilst the\nfew, who are taught by the Holy Spirit, feel and know that the\nardent desire, the aspirations, the fervent wishes of the mind,\ncan alone be accepted by the Eternal; and even then only through\nthe merits of the Redeemer.\n\nThe first edition appeared in 1635, and it soon became a very\npopular book. The use and application announced at the end do not\nappear to have been published, unless the author meant one of his\nlater productions to answer that purpose. The twelfth edition has\nno date on the title page; to it is added Bunyan's last Sermon,\nand his dying sayings,--\"Licensed, Sept. 10th, 1688\"; but this\nannouncement had been probably continued from some earlier edition.\nThe number of cheap reprints of this little volume may account, in\nsome measure, for the amazing errors which crept in and deformed\nthe book; for with the exception of \"Grace Abounding,\" \"The\nPilgrim,\" and \"The Holy War,\" few books have been so carelessly\nand disgracefully printed. For more than a century Bunyan has\nbeen represented as saying, \"How did God deal with sinners before\nhis righteousness was actually in being.\" In fact, no reader can\nconceive the mutilated state in which this valuable treatise has\nbeen published, unless by actual comparison with those printed\nbefore the author's decease. Some considerable omissions, doubtless,\narose from political causes. Bunyan died very shortly before the\nglorious revolution in 1688,--and in drawing a faithful portrait\nof a publican or tax gatherer, he supposed the country to be\nconquered by a foreign power. \"Would it not be an insufferable\nthing? yea, did not that man deserve hanging ten times over, that\nshould, being a Dutchman, fall in with a French invader, and farm\nat his hands, those cruel and grievous taxations, which he, in\nbarbarous wise, should at his conquest lay upon them; and exact\nand force them to be paid with an over, and above of what is\nappointed.\" He goes on to argue, that if this would be a severe\ntrial at the hand of a foreigner, how much more oppressive would\nit appear if exercised by a fellow countryman. \"If these things\nare intolerable, what shall we think of such men as shall join to\nall this compliance with a foreign prince, to rob the church of\nGod? yea, that shall become a man in power under them, to wring out\nof the hand of a brother, his estate; yea, his bread and livelihood.\"\nThese paragraphs, and much more, were omitted, probably, from\na fear of giving offence to the new government, and, until the\npresent edition, they had not been restored. In Bunyan's time,\nsevere and awful persecutions fell upon the church of God in\nEngland, and he must have felt the utmost compassion, mingled with\ndeep abhorrence, for those emissaries of Satan, the Informers, who\nplundered mercilessly all who refused obedience to the order of\ncommon prayer. These men, aided by fanatic justices and clergymen,\nreduced many pious families to the severest sufferings, while\nthousands fled to the wilds of America for that refuge among men\ncalled savages, which was denied them by their much more savage\ncountrymen. It is distressing to read the narrative, published in\n1670, of those proceedings in Bedford, while Bunyan was an inmate\nin its jail. The porters, charged to assist in carrying off the\npeople's goods, ran away, saying, that \"they would be hanged,\ndrawn, and quartered, before they would assist in that work\"; two\nof them were sent to gaol for thus refusing to aid in this severe\nenforcement of impious laws. This populous town \"was so thin of\npeople that it looked more like a country village than a corporation;\nand the shops being generally shut down, it seemed like a place\nvisited with the pest, where usually is written upon the door--Lord,\nhave mercy upon us.\" When in the presence of the justice the officers\ntook all his goods from Thomas Arthur, he appealed to the humane\nfeelings of the magistrate on behalf of his children,--\"Sir, shall\nmy children starve,\" to which he replied, \"yes, your children shall\nstarve.\" All these bitter sufferings were inflicted for worshipping\nGod according to the directions of his holy word. Can we wonder\nthen that Bunyan uses hard words. He felt that state hierarchies\nwere anti-christian; their fruit declared that those who supported\nthem by such cruelties were aliens and enemies to the church of\nChrist.\n\nAs a theological treatise, this of the Pharisee and Publican is\ninvaluable. It is clear and perfectly intelligible to every candid\nand prayerful inquirer. When our author is proving the impossibility\nof a sinner's recommending himself to the divine favour by\nany imperfect good works of his own, he draws a vivid picture.\nA lord invites his friends to a sumptuous banquet, the provision\nis bountiful and in rich abundance, when some of the guests take\na few mouldy crusts out of their pockets and lay them on their\nplates, lest the prince had not provided a sufficient repast for\nhis friends; \"would it not be a high affront to, a great contempt\nof, and a distrust in, the goodness of the Lord.\" We are bound\nto produce good works as a fruit of faith--a proof of love to him\nthat hath redeemed us, but not to recommend us to his favour. The\npicture of such a feast drawn by John Bunyan must make upon every\nreader a deep, a lasting, an indelible impression. How bitter and\nhow true is the irony, when the Pharisee is represented as saying,\n\"I came to thy feast out of civility, but for thy dainties I need\nthem not, I have enough of my own; I thank thee for thy kindness,\nbut I am not as those that stand in need of thy provisions, nor\nyet as this Publican.\" And how excellent is the reasoning and\nthe Christian philosophy of that paragraph which was suppressed\nafter Bunyan's death. The language is bold and striking, but\nit exhibits the unvarnished truth; an inward change of nature is\nthe only cause of good and acceptable works--good or evil actions\nare but the evidences of our state by grace or by nature--they do\nnot work that change or produce that state. It is a soul-humbling\nview of our state of death by sin, or of life by the righteousness\nand obedience of Christ. Bunyan's train of reasoning on Romans 5\nis worthy of our profound consideration,--\"When we were enemies we\nwere reconciled to God by the death of his Son.\" What is a sinful\nman in himself, or in his approach to God, but as stubble fully\ndry in the presence of a consuming fire, unless he is washed and\ncleansed by the atoning sacrifice of Jesus.\n\nMay the glorified spirit of Bunyan rejoice among the angels of\nheaven, over souls converted by the instrumentality of this solemn\nand searching treatise.\n\nGEORGE OFFOR.\n\n\nTO THE READER.\n\nCourteous Reader,\n\nI have made bold once again to present thee with some of my\nmeditations; and they are now about the PHARISEE and the PUBLICAN:\nTwo men in whose condition the whole world is comprehended, both\nas to their state now, and condition at the judgment.\n\nWherefore in reading this little book thou must needs read thyself.\nI do not say thou must understand thy condition; for it is the\ngift of God must make thee do that. Howbeit, if God will bless it\nto thee, it may be a means to bring thee to see whose steps thou\nart treading, and so at whose end thou art like to arrive.\n\nAnd let me beg this at thy hand, now thou art about to read; reserve\nthy judgment or sentence as to me, until thou hast passed through\nthe discourse.\n\nJustification is treated of here, and the way for men to be saved.\n\nI have also O PUBLICAN here, as my skill hath served me, for thy\nencouragement, set before thee the Pharisee and the Publican in\ntheir colours, and shewed thee, that though the Publican seemed\nto be far behind, yet in running he got the prize from the lofty\nPharisee. I say, Art thou a Pharisee? Here is a Pharisee for thee!\nArt thou a Publican? Here is a Publican for thee!\n\nGod give thee the Publican's heart, if thou art in the Publican's\nsins, that thou mayest partake with the Publican, of mercy.--So\nwisheth thy friend.\n\nJOHN BUNYAN.\n\nA DISCOURSE UPON THE PHARISEE AND PUBLICAN.\n\n\"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE A PHARISEE,\nAND THE OTHER A PUBLICAN: THE PHARISEE STOOD AND PRAYED THUS\nWITH HIMSELF, GOD, I THANK THEE, THAT I AM NOT AS OTHER MEN ARE,\nEXTORTIONERS, UNJUST, ADULTERERS, OR EVEN AS THIS PUBLICAN. I FAST\nTWICE IN THE WEEK, I GIVE TITHES OF ALL THAT I POSSESS. AND THE\nPUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS HIS EYES\nUNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE MERCIFUL\nTO ME A SINNER.\" LUKE 18:10-13.\n\nIn the beginning of this chapter you read of the reason of the parable\nof the unjust judge and the poor widow; namely, to encourage men\nto pray. He spake a parable to THIS END, that men ought always to\npray and not to faint. And a most sweet parable for that purpose\nit is: For if through importunity, a poor widow-woman may prevail\nwith an unjust judge; and so consequently with an unmerciful and\nhard-hearted tyrant; how much more shall the poor, afflicted,\ndistressed, and tempted people of God, prevail with, and obtain\nmercy at the hands of a loving, just and merciful God? The unjust\njudge would not hearken to, nor regard, the cry of the poor widow\nfor a while: \"But afterward he said within himself, Though I fear\nnot God, nor regard man; yet because this widow troubleth me,\nI will avenge her, lest by her continual coming she weary me.\"\nHark, saith Christ, \"what the unjust judge saith. And shall not\nGod avenge his own elect, which cry day and night unto him?\" I\ntell you, that he will avenge them speedily.\n\nThis is therefore a very comfortable parable to such of the saints,\nthat are under hard usages by reason of evil men, their might,\nand tyranny. For by it we are taught to believe and expect, that\nGod, though for a while he seemeth not to regard, yet will, in\ndue time and season, arise and set such in safety from them that\npuff at them. (Psa 12:5)\n\nLet the good Christian pray always; let him pray and not faint at\nseeming delays; for if the widow by importunity prevailed with the\nunjust judge, how much more shall he with his heavenly Father. \"I\ntell you, [says Christ,] that he will avenge them speedily.\"\n\nBut now, forasmuch as this parable reacheth not (so directly) the\npoor publican in the text, therefore our Lord begins again, and\nadds to that another parable, this parable, which I have chosen\nfor my text. By the which he designeth two things: First, The\nconviction of the proud and self-conceited Pharisee. Secondly,\nThe raising up and healing of the cast down and dejected Publican.\nAnd observe it, as by the first parable he chiefly designeth the\nrelief of those that are under the hand of cruel tyrants: So by\nthis he designeth the relief of those that lie under the load and\nburden of a guilty and disquieted conscience.\n\nThis therefore is a parable that is full of singular comfort to\nsuch of the sinners in the world, that are clogged with guilt, and\na sense of sin; and that lie under the apprehensions of, and that\nare driven to God by, the sense of the judgment, that for sin is\ndue unto them.\n\nIn my handling of this text, I shall have respect to these things.\n\nFirst, To the PERSONS in the text.\n\nSecondly, To the CONDITION of the persons in the text.\n\nThirdly, To the CONCLUSION that Christ makes upon them both.\n\nFirst, For the PERSONS. They were, as you see, far one from another\nin their own apprehension of themselves; one good, the other bad;\nbut yet in the judgment of the law, both alike, both the same,\nboth sinners; for they both stood in need of merit.1 True, the\nfirst mentioned did not see it, as the other poor sinner did; but\nthat altereth not the case. He that is in the judgment of the law\na sinner, is in the judgment of the law for sin condemned, though\nin his own judgment he be never so righteous.\n\nMen must not be judged, or justified, according to what themselves\ndo think, but according to the verdict and sentence that cometh\nout of the mouth of God about them.2 Now the sentence of God is,\n\"They are all under sin--There is none righteous, no, not one\"(Rom\n3): 'Tis no matter then what the Pharisee did think of himself,\nGod by his word hath proclaimed him a sinner. A sinner, by reason\nof original sin. A sinner by reason of actual transgression. Personally\ntherefore, with reference to the true nature of their state, they\nboth were sinners, and both by the law under condemnation. True,\nthe Publican's leprosy was outward; but the Pharisee's leprosy was\ninward: his heart, his soul, his spirit, was as foul, and had as\nmuch the plague of sin, as had the other in his life or conversation.\n\nSecondly, As to their CONDITION. I do not mean by condition, so\nmuch a habit of mind, as the state that they had each of them\nput themselves into by that mind. The one, says the text, was a\nPharisee, the other a Publican. A Pharisee: That is, one that hath\nchosen to himself such a course of life. A Publican: That is, one\nthat hath chosen to himself such a course of life. These terms\ntherefore shew, the divers courses of life that they had put\nthemselves into. The Pharisee, as he thought, had put himself into\na condition for heaven and glory; but the Publican was for this\nworld, and his lusts. Wherefore when the Pharisee stands in the\ntemple, he boasteth of himself and good condition; but condemneth\nthe Publican, and bitterly inveigheth against him. But, as\nI said, their personal state by the law, was not at all changed.\nThe Pharisee made himself never the better; the Publican also\nabode in his place. Indeed the Publican is here found to recant,\nand repent of his condition; of the condition that he had put\nhimself into; and the Pharisee to boast of his: But the Publican's\nrepentance was not of himself, but of God; who can also, yea,\nand sometimes it is evident (Acts 9), he doth make Pharisees also\nrepent of that condition that they have chosen to be in themselves.\n(Phil 3:3-8) The Pharisee, therefore in commending of himself,\nmakes himself never the better. The Publican also, in condemning\nof himself, makes himself never the worse. Nay, contrariwise, the\nPharisee by commending of himself makes himself much the worse\n(verse 14). And the Publican, by condemning of himself, makes\nhimself much the better. \"I tell you, [says Christ] This man went\ndown to his house justified rather than the other: For every one\nthat exalteth himself shall be abased; and he that humbleth himself\nshall be exalted.\"\n\nBut, I say, as to men's commending of themselves, yea, though others\nshould commend them also, that availeth, to Godward, nothing at\nall. \"For not he that commendeth himself is approved, but whom\nthe Lord commendeth.\" So then, men in \"measuring themselves by\nthemselves, and comparing themselves among themselves, are not\nwise.\" (2 Cor 10:18,12)\n\nNow this was the way of the Pharisee, I am not, saith he, as other\nmen; I am no extortioner, nor unjust, no adulterer, nor yet as\nthis Publican.\n\nTWO MEN WENT UP INTO THE TEMPLE TO PRAY. And they two, as I said,\nas opposite one to the other, as any two men that ever went thither\nto pray. One of them was over righteous, and the other wicked over\nmuch. Some would have thought, had they not by the word of Christ\nbeen otherwise described, that they had been both of the same\nreligion; for they both went up into the temple to pray; yea,\nboth to pray, and that at the same time, as if they did it by\nappointment, by agreement, but there was no such thing. The one\nwas a Pharisee, the other a Publican; for so saith the after words:\nAnd therefore persons as opposite as light and darkness, as fire\nand water; I mean as to their apprehensions one of another. The\nPharisee could not abide the Publican, nor could the Publican\nbrook the Pharisee, and yet both went up into the temple to pray.\nIt is strange to see, and yet it is seen, that men cross in their\nminds, cross in their principles, cross in their apprehensions;\nyea, and cross in their prayers too, should yet meet together in\nthe temple to pray.\n\nTWO MEN, Men not of the middle sort, as afore is shewed; but two,\nand them too, picked out of the best and worst that was: as shall\nnow be a little more largely handled. Two men, a Pharisee and a\nPublican.\n\nTo be a Pharisee was in those days counted honourable for religion,\nand for holiness of life. A Pharisee was a man of esteem and\nrepute among the Jews, though it is a term of reproach with us.\nElse Paul would not as he did, and at such a time as he did it, have\nsaid, \"Men and brethren, I am a Pharisee, the son of a Pharisee.\"\n(Acts 23:6, Phil 3:5) For now he stood upon his purgation and\njustification, especially it appears so by the place first named.\nAnd far be it from any to think, that Paul would make use of a\ncolour of wickedness, to save, thereby, himself from the fury of\nthe people.\n\nA Publican was in those days counted one of the vilest of men,\nas is manifest; because when they are by the word, by way of\ndiscrimination, made mention of, they are ranked with the most\nvile and base. Therefore they are joined with sinners. \"He eateth\nand drinketh with publicans and sinners\"; and with harlots. \"The\npublicans and the harlots go into the kingdom of God.\" Yea, when\nour Lord Christ would have the rebellious professor stigmatized\nto purpose, he saith: \"Let him be unto thee as an heathen man,\nand a publican.\"\n\nWe therefore can make no judgment of men upon the outward appearance\nof them. Who would have thought, but that the Pharisee had been a\ngood man, for he was righteous; for he prayed. And who could have\nthought, that the other had been a good man? For he was a Publican:\nA man, by good men, and bad men, joined with the worst of men, to\nwit, with sinners, harlots, heathens.\n\nThe Pharisee was a sectarian; the Publican was an officer. The\nPharisee even because he was a sectarian, was had the more in\nesteem; and the Publican because he was an officer, was had the\nmore in reproach. To speak a little to both these.\n\nThe Pharisee was a sectarian, one that deviated, that turned aside\nin his worshipping from the way of God, both in matter and manner\nof worship; for such an one I count a sectarian. That he turned\naside from the matter, which is the rule of worship, to wit, the\nwritten word, it is evident; for Christ saith, That they rejected\nthe commandments of God, and made them of no effect, that they\nmight keep their own traditions. (Mark 7:9-14) That they turned\naside also as to their manner of worship, and became sectarians\nthere, is with no less authority asserted; For \"all their works\nthey do for to be seen of men.\" (Acts 26:5, Matt 23:5)\n\nNow this being none of the order or ordinance of Christ, and yet\nbeing chose by, and stuck to of these sort of men, and also made\na singular and necessary part of worship, became a sect, or bottom\nfor these hypocritical factious men to adhere unto, and to make of\nothers, disciples to themselves. And that they might be admired,\nand rendered venerable by the simple people to their fellows, they\nloved to go in long robes; they loved to pray in markets, and in\nthe corners of the streets; they shewed great zeal for the small\nthings of the law, but had only great words for things that were\nsubstantial. \"They make broad their phylacteries, and enlarge\nthe borders of their garments.\" (Matt 23:5)\n\nWhen I say the Pharisee was a sectarian, I do not mean that every\nsectarian is a Pharisee. There was the sect of the Herodians, and\nof the Alexandrians, of the Sadducees, with many others; but to\nbe a Pharisee, was to be of the straitest sect: After the most\nstraitest sect of our religion I lived a Pharisee; that therefore\nof all the sects, was the most strait and strict. Therefore,\nsaith he in another place, I was \"taught according to the perfect\nmanner of the law of the fathers.\" (Acts 22:3, 26:4-6) And again,\n\"Touching the law a Pharisee.\" (Phil 3:5) The Pharisees therefore\ndid carry the bell,3 and did wear the garland for religion; for\nhe out-did, he went beyond all other sectarians in his day. He\nwas the strictest, he was the most zealous; therefore Christ in\nhis making of this parable, waveth all other sects then in being,\nand pitcheth upon the Pharisee as the man most meet, by whose\nrejection he might shew forth, and demonstrate the riches of\nhis mercy in its extension to sinners: \"Two men went up into the\ntemple to pray, the one a Pharisee.\" The one such a brave man as\nyou have heard.\n\nThe PUBLICAN also went up thither to pray. The Publican, I told\nyou before, was an officer. An officer that served the Romans and\nthemselves too; for the Romans at that time were possessors of the\nland of Jewry, the lot of Israel's inheritance, and the Emperor\nTiberius Caesar placed over that land four governors, to wit,\nPilate, Herod, Philip, and Lysanias (Luke 3:1); all these were\nGentiles, heathens, infidels; and the Publicans were a sort of\ninferior men, to whom was let out to farm, and so men that were\nemployed by these to gather up the taxes and customs, that the\nheathens had laid upon the Jews to be paid to the emperor. (Luke\n2:1, 3:12,13)\n\nBut they were a generation of men that were very injurious in the\nexecution of their office. They would exact and demand more than\nwas due of the people; yea, and if their demands were denied, they\nwould falsely accuse those that so denied them to the governor,\nand by false accusation obtain the money of the people, and so\nwickedly enrich themselves. (Luke 3:13, 19:2,8) This was therefore\ngrievous to the Jews, who always counted themselves a free\npeople, and could never abide to be in bondage to any. And this\nwas something of the reason, that they were so generally, by all\nthe Jews, counted so vile and base, and reckoned among the worst\nof men, even as our informers and bum bailiffs are with us at this\nday.\n\nBut that which heightened the spirit of the people against them,\nand that made them so odious and filthy in their eyes, was for\nthat, at least so I think, these Publicans were not, as the other\nofficers, aliens, heathens, and Gentiles, but men of their own\nnation, Jews, and so the brethren of those that they so abused. Had\nthey been Gentiles, it had not been to be wondered at; that they\nabused, accused and by false accusations peeled and wasted the\npeople; for that cannot but be expected at the hands of aliens\nand strangers.\n\nThe Publican then was a Jew, a kind of a renegade Jew, that through\nthe love that he had to unjust gains, fell off in his affections\nfrom his brethren, adhered to the Romans, and became a kind of\nservant to them against their brethren, farming the heathenish\ntaxations at the hand of strangers, and exacting of them upon their\nbrethren with much cruelty, falsehood, and extortion. And hence,\nas I said, it was, that to be a Publican, was to be so odious\na thing, so vile a sinner, and so grievous a man in the eyes of\nthe Jews. And would it not be an insufferable thing? Yea, did not\nthat man deserve hanging ten times over, that should, being a\nDutchman, fall in with a French invader, and take place or farm\nat his hands, those cruel and grievous taxations, which he in\nbarbarous wise should at his conquest lay upon them; and exact\nand force them to be paid him with an over and above of what\nis appointed.4 Why this was the Publican, he was a Jew, and so\nshould have abode with them, and have been content to share with\nhis brethren in their calamities; but contrary to nature, to law,\nto religion, reason, and honesty, he fell in with the heathen,\nand took the advantage of their tyranny, to pole, to peel,5 to\nrob and impoverish his brethren.\n\nBut for proof that the Publican was a Jew.\n\n1. They are, even then, when compared with, yet distinguished from\nthe heathen; Let him be to thee as an heathen man and a Publican\n(Matt 18), which two terms, I think, must not here be applied to\none and the self-same man, as if the heathen was a Publican, or\nthe Publican a heathen, but to men of two distinct nations; as\nthat Publican and Harlot, is to be understood of sinners of both\nsexes. The Publican is not an harlot, for he is a man, &c. and such\na man as has been described before. So by Publicans and Sinners,\nis meant Publicans, and such sinners as the Gentiles were; or\nsuch as, by the text, the Publican is distinguished from: Where\nthe Pharisee saith he was not an extortioner, unjust, adulterer,\nor even as this Publican. Nor can he by Heathen Man, intend\nthe person, and by the term Publican, the office or place of the\nheathen man; but by Publican is meant the renegade Jew, in such a\nplace, &c. as is yet further manifest by that which follows. For,\n\n2. Those Publicans, even every one of them that by name are made\nmention of in the New Testament, have such names put upon them;\nyea, and other circumstances thereunto annexed, as doth demonstrate\nthem to be Jews. I remember the names of no more but three, to\nwit, Matthew, Levi, and Zaccheus, and they were all Jews.\n\n(1.) Matthew was a Jew, and the same Matthew was a Publican; yea,\nand also afterward an apostle. He was a Jew, and wrote his gospel\nin Hebrew; He was an apostle, and is therefore found among\nthe twelve. That he was a Publican too, is as evident by his own\nwords: For though Mark and Luke in their mentioning of his name\nand apostleship, do forbear to call him a Publican. (Mar 3:18,\nLuke 6:15) Yet when this Matthew comes to speak of himself, he\ncalls himself Matthew the Publican (Matt 10:3), for I count this\nthe self-same Matthew that Mark and Luke maketh mention of, because\nI find no other Matthew among the apostles but he: Matthew the\nPublican, Matthew the man so deep in apostasy, Matthew the man\nof that ill fame among his brethren. Love in Mark and Luke, when\nthey counted him among the apostles, did cover with silence this\nhis Publican state; and it is meet for Peter to call Paul his\nbeloved brother, when Paul himself shall call himself the chief\nof sinners; but faithfulness to the world, and a desire to be\nabased, that Christ thereby, and grace by him, might be advanced,\nmade Matthew, in his evangelical writings, call himself by the\nname of Matthew the Publican. Nor has he lost thereby; for Christ\nagain to exalt him, as he hath also done by the apostle Paul, hath\nset, by his special providence, the testimony that this Matthew\nhath given of his birth, life, death, doctrine, and miracles, in\nthe front of all the New Testament.\n\n(2.) The next Publican that I find by the testament of Christ,\nmade mention of by name, is Levi, another of the apostles of Jesus\nChrist. This Levi also, by the Holy Ghost in holy writ, is called\nby the name of James. Not James the brother of John, for Zebedee\nwas his father; but James the son of Alpheus. Now I take this\nLevi also to be another than Matthew; first, because Matthew is\nnot called the son of Alpheus; and because Matthew and Levi, or\nJames the son of Alpheus, are distinctly counted where the names\nof the apostles are mentioned (Matt 10:3), for two distinct persons:\nAnd that this Levi, or James the apostle was a Publican, as was\nthe apostle Matthew, whom we mentioned before, is evident; for\nboth Mark and Luke do count him such. First, Mark saith, Christ\nfound him when he called him, as he also found Matthew, sitting\nat the receipt of custom; yea, Luke words it thus: \"He went forth,\nand saw a publican, named Levi, sitting at the receipt of custom:\nand he said unto him, Follow me.\" (Mark 2:14, Luke 5:27)\n\nNow that this Levi, or James the son of Alpheus, was a Jew, his\nname doth well make manifest. Besides, had there been among the\napostles any more Gentiles save Simon the Canaanite; or if this\nLevi James had been [one] here, I think the Holy Ghost would,\nto distinguish him, have included him in the same discriminating\ncharacter as he did the other, when he called him Simon the\nCanaanite. (Matt 10:4)\n\nMatthew, therefore, and Levi or James, were both Publicans, and,\nas I think, called both at the same time;6 were both Publican-Jews,\nand made by grace the apostles of Jesus Christ.\n\n(3.) The next Publican that I find by name, made mention of in the\ntestament of Christ, is one Zaccheus. And he was a chief Publican;\nyea, for ought I know, the master of them all. \"There was a\nman, [saith Luke,] named Zaccheus, which was the chief among the\nPublicans, and he was rich.\" (Luke 19:2) This man, Christ saith,\nwas a son of Abraham, that is, as other Jews were; for he spake that\nto stop the mouths of their Pharisaical cavillations. Besides, the\nPublican shewed himself to be such an one, when under a supposition\nof wronging any man, he has respect to the Jewish law of restoring\nfour-fold. (Exo 22:1, 2 Sam 12:6)\n\nIt is further manifest that he was a Jew, because Christ puts\nhim among the lost; to wit, among the lost sheep of the house of\nIsrael (Luke 19:8-10, Matt 15:24), for Zaccheus was one that might\nproperly be said to be lost, and that in the Jews account: Lost\nI say, and that not only in the most common sense, by reason of\ntransgression against the law, but for that he was an apostate Jew;\nnot with reference to heathenish religion, but as to heathenish,\ncruel, and barbarous actions; and therefore he was, as the other,\nby his brethren counted as bad as heathens, Gentiles, and harlots.\nBut salvation is come to this house, saith Christ, and that\nnotwithstanding his Publican practices, forasmuch as he also is\nthe son of Abraham.\n\n3. Again, Christ by the parable of the lost sheep, doth plainly\nintimate, that the Publican was a Jew. \"Then drew near unto him\nall the Publicans and sinners for to hear him. And the Pharisees\nand Scribes murmured, saying, This man receiveth sinners, and\neateth with them.\" (Luke 15:1,2)\n\nBut by what answer doth Christ repel their objections? Why, he\nsaith, \"What man of you, having an hundred sheep, if he lose one\nof them, doth not leave the ninety and nine in the wilderness, and\ngo after that which is lost until he find it?\" Doth he not here,\nby the lost sheep, mean the poor Publican? Plenty of whom, while\nhe preached this sermon, were there, as objects of the Pharisees'\nscorn; but of the pity and compassion of Jesus Christ! he did\nwithout doubt mean them. For, pray, what was the flock, and who\nChrist's sheep under the law, but the house and people of Israel?\n(Exo 34:30,31) So then, who could be the lost sheep of the house\nof Israel, but such as was Matthew, James, Zaccheus, and their\ncompanions in their, and such like transgressions.\n\n4. Besides, had not the Publican been of the Jews, how easy had\nit been for the Pharisees to have objected, that an impertinency\nwas couched in that most excellent parable of the lost sheep?\nThey might have said, We are offended, because thou receivest the\nPublicans, and thou for vindication of thy practice, propoundest\na parable of lost sheep; but they are the sinners of the house\nof Israel, and the Publicans are aliens and Gentiles. I say, How\neasily might they thus have objected? But they knew full well,\nthat the parable was pertinent, for that the Publicans were of\nthe Jews, and not of the aliens. Yea, had they not been Jews, it\ncannot, it must not be thought, that Christ, in sum, should call\nthem so; and yet he did do so, when he called them lost sheep.\n\nNow that these Publicans were Jews, what follows, but that for\nthis they were a great deal the more abominated of their brethren.\nAnd, as I have also hinted before, it is no marvel though they\nwere; for a treacherous brother is worse than an open enemy. (Psa\n55:12,13) For, if to be debauched in open and common transgressions\nis odious, how odious is it for a brother to be so? For a brother\nin nature and religion to be so? I say again, if these things are\nintolerable, what shall we think of such men, as shall join to all\nthis compliance with a foreign prince to rob the church of God?\nYea, that shall become a tenant, an officer, a man in power under\nthem, to exact, force, and wring out of the hand of a brother\nhis estate; yea, his bread and livelihood. Add to all this, What\nshall we say to him that shall do for an enemy against a brother\nin a way of injury and wrong, more than in strictness of law they\nwere commanded by that same enemy to do? And yet all this they\ndid, as both John insinuates, and Zaccheus confesses.7\n\nThe Pharisee therefore was not so good, but the Publican was as\nbad: Indeed, the Publican was a notorious wretch, one that had a\nway of transgressing by himself; one that could not be sufficiently\ncondemned by the Jews, nor coupled with a viler than himself. 'Tis\ntrue, you find him here in the temple at prayer; not because he\nretained in his apostasy, conscience of the true religion, but\nGod had awakened him, shewn him his sin, and bestowed upon him\nthe grace of repentance, by which he was not only fetched back to\nthe temple, and prayer, but to his God, and to the salvation of\nhis soul.\n\nThe Pharisee, then, was a man of another complexion, and stood as\nto his own thoughts of himself; yea, and in the thoughts of others\nalso, upon the highest and better ground by far. The Publican was\na notorious sinner; the Pharisee was a notorious righteous man.\nThe Publican was a sinner out of the ordinary way of sinning; and\nthe Pharisee was a man for righteousness in a singular way also.\nThe Publican pursued his villanies, and the Pharisee pursued his\nrighteousness; and yet they both meet in the temple to pray. Yea,\nthe Pharisee stuck to, and boasted in the law of God; but the\nPublican did forsake it, and hardened his heart against his way\nand people.\n\nThus diverse were they in their appearances; the Pharisee, very\ngood; the Publican, very bad. But as to the law of God, which\nlooked upon them with reference to the state of their spirits, and\nthe nature of their actions, by that they were both found sinners;\nthe Publican an open outside one, and the Pharisee a filthy inside\none. This is evident, because the best of them was rejected, and\nthe worst of them was received to mercy. Mercy standeth not at\nthe Publican's badness, nor is it enamoured with the Pharisee's\ngoodness: It suffereth not the law to take place on both, though\nit findeth them both in sin, but graciously embraceth the most\nunworthy, and leaveth the best to shift for himself. And good\nreason that both should be dealt with after this manner; to wit,\nthat the word of grace should be justified upon the soul of the\npenitent, and that the other should stand or fall to that, which\nhe had chosen to be his master.\n\nThere are three things that follow upon this discourse.\n\n[Conclusion.] 1. That the righteousness of man is not of any\nesteem with God, as to Justification. It is passed by as a thing\nof naughtiness, a thing not worth the taking notice of. There was\nnot so much as notice taken of the Pharisee's person, or prayer,\nbecause he came into the temple mantled up in his own good things.\n\n[Conclusion.] 2. That the man that has nothing to commend him to\nGod, but his own good doings, shall never be in favour with him.\nThis also is evident from the text: The Pharisee had his own\nrighteousness, but had nothing else to commend him to God; and\ntherefore could not by that obtain favour with God, but abode\nstill a rejected one, and in a state of condemnation.\n\n[Conclusion.] 3. Wherefore, though we are bound by the law of\ncharity to judge of men, according as in appearance they present\nthemselves unto us: yet withal, to wit, though we do so judge,\nwe must leave room for the judgment of God. Mercy may receive him\nthat we have doomed to hell, and justice may take hold on him,\nwhom we have judged to be bound up in the bundle of life. And both\nthese things are apparent by the persons under consideration.\n\nWe, like Joseph, are for setting of Manasseh before Ephraim; but\nGod, like Jacob, puts his hands across, and lays his right hand\nupon the worst man's head, and his left hand upon the best, to\nthe amazement and wonderment even of the best of men. (Gen 48:14)\n\n[THE PHARISEE'S PRAYER.]\n\n\"Two men went up into the temple to pray; the one a Pharisee, and\nthe other a Publican. The Pharisee stood and prayed thus with himself,\nGod, I thank thee, that I am not as other men are, extortioners,\nunjust, adulterers, or even as this Publican. I fast twice in the\nweek, I give tithes of all that I possess.\"8\n\nIn these words many things are worth the noting. As,\n\nFIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; the which\nstandeth in two things: 1. In negatives. 2. In positives.\n\nIn negatives; to wit, what a man that is righteous must not be: I\nam no extortioner, no unjust man, no adulterer, nor yet as this\nPublican.\n\nIn positives; to wit, what a man that is righteous must be: I fast\ntwice a week, I give tithes of all that I possess, &c.\n\nThat righteousness standeth in negative and positive holiness\nis true; but that the Pharisee's definition is, notwithstanding,\nfalse, will be manifest by and by. But I will first treat of\nrighteousness in the general, because the text leadeth me to it.\n\nFirst then, A Man that is righteous, must have negative holiness;\nthat is, he must not live in actual transgressions: He must not\nbe an extortioner, unjust, an adulterer, or, as the Publican was.\nAnd this the apostle intends, when he saith, \"Flee fornication\n(2 Tim 2:22), flee also youthful lusts (1 Cor 6:18), flee from\nidolatry\" (1 Cor 10:14), and \"Little children, keep yourselves\nfrom idols.\" (1 John 5:21) For it is a vain thing to talk\nof righteousness, and that ourselves are righteous, when every\nobserver shall find us in actual transgression. Yea, though a man\nshall mix his want of negative holiness, with some good actions,\nthat will not make him a righteous man. As suppose, a man that\nis a swearer, a drunkard, an adulterer, or the like, should,\nnotwithstanding this, be open handed to the poor, be a greater\nexecutor of justice in his place, be exact in his buying, selling,\nkeep touch with his promise and with his friend, or the like. These\nthings, yea, many more such, cannot make him a righteous man; for\nthe beginning of righteousness is yet wanting in him, which is\nthis negative holiness: For except a man shall leave off to do\nevil he cannot be a righteous man. Negative holiness is therefore\nof absolute necessity to make one in one's self a righteous man.\nThis therefore condemns them, that count it sufficient if a man\nhave some actions that in themselves, and by virtue of the command\nare good, to make him a righteous man, though negative holiness\nis wanting. This is as saying to the wicked, Thou art righteous,\nand a perverting of the right way of the Lord. Negative holiness\ntherefore must be in a man before he can be accounted righteous.\n\nSecond. As negative holiness is required to declare one a righteous\nman; so also positive holiness must be joined therewith, or the\nman is unrighteous still. For it is not what a man is not, but\nwhat a man does, that declares him a righteous man. Suppose a man\nbe no thief, no liar, no unjust man; or, as the Pharisee saith, no\nextortioner, no adulterer, &c., this will not make him a righteous\nman. But there must be joined to these, holy and good actions,\nbefore he can be declared a righteous man. Wherefore, as the\napostle, when he pressed the Christians to righteousness, did\nput them first upon negative holiness, so he joineth thereto an\nexhortation to positive holiness; knowing, that where positive\nholiness is wanting, all the negative holiness in the whole world\ncannot declare a man a righteous man. When therefore he had said,\n\"But thou, O man of God, flee these things,\" (sins and wickedness)\nhe adds, \"and follow after righteousness, godliness, faith, love,\npatience, meekness.\" (1 Tim 6:11) Here Timothy is exhorted\nto negative holiness, when he is bid to flee sin. Here also he\nis exhorted to positive holiness, when he is bid to follow after\nrighteousness, &c., for righteousness can neither stand in negative\nnor positive holiness, as severed one from another. That man then,\nand that man only, is, as to actions a righteous man, that hath\nleft off to do evil, and hath learnt to do well (Isa 1:16,17),\nthat hath cast off the works of darkness, and put on the armour\nof light. Flee also youthful lusts, (said Paul,) but follow\nrighteousness, faith, charity, peace, with them that call on the\nLord out of a pure heart. (2 Tim 2:22)\n\nThe Pharisee therefore, as to the general description of\nrighteousness, made his definition right; but as to his person and\npersonal righteousness, he made his definition wrong. I do not\nmean, he defined his own righteousness wrong; but I mean, his\ndefinition of true righteousness, which standeth in negative and\npositive holiness, he made to stoop to justify his own righteousness,\nand therein he played the hypocrite in his prayer: For although\nit is true righteousness, that standeth in negative and positive\nholiness; yet that is not true righteousness, that standeth\nbut in some pieces and ragged remnants of negative and positive\nrighteousness. If then the Pharisee would in his definition of\npersonal righteousness, have proved his own righteousness to be\ngood, he must have proved, that both his negative and positive\nholiness had been universal: to wit, that he had left off to\nact in any wickedness, and that he had given up himself to the\nduty enjoined in every commandment. For so the righteous man is\ndescribed (Job 1:8), As it is also said of Zacharias and Elizabeth\nhis wife, \"they were both righteous before God, walking in all\nthe commandments and ordinances of the Lord blameless.\" (Luke 1:6)\nHere the perfection, that is, the universality of their negative\nholiness is implied, and the universality of their positive holiness\nis expressed: They walked in all the commandments of the Lord;\nbut that they could not do, if they had lived in any unrighteous\nthing or way. They walked in all blamelessly, that is, sincerely\nwith upright hearts. The Pharisee's righteousness therefore, even\nby his own implied definition of righteousness, was not good, as\nis manifest these two ways.\n\n1. His negative holiness was not universal.\n\n2. His positive holiness was rather criminal9 than moral.\n\n1. His negative holiness was not universal. He saith indeed, he\nwas not an extortioner, nor unjust, no adulterer, nor yet as this\nPublican: but now of these expressions apart, nor all, if put\ntogether, do prove him to be perfect as to negative holiness; that\nis, they do not prove him, should it be granted, that he was as holy\nwith this kind of holiness, as himself of himself had testified.\nFor, (1.) What though he was no extortioner, he might yet be a\ncovetous man. (Luke 16:14)\n\n(2.) What though, as to dealing, he was not unjust to others, yet\nhe wanted honesty to do justice to his own soul. (Luke 16:15)\n\n(3.) What, though he was free from the act of adultery, he might\nyet be made guilty by an adulterous eye, against which the Pharisee\ndid not watch, of which the Pharisee did not take cognizance.\n(Matt 5:28)\n\n(4.) What, though he was not like the Publican, yet he was like,\nyea, was a downright hypocrite; he wanted in those things wherein\nhe boasted himself, sincerity; but without sincerity no action can\nbe good, or accounted of God as righteous. The Pharisee therefore,\nnotwithstanding his boasts, was deficient in his righteousness,\nthough he would fain have shrouded it under the right definition\nthereof.\n\n2. Nor doth his positive holiness help him at all, forasmuch as\nit is grounded mostly, if not altogether, in ceremonial holiness.\nNay, I will recollect myself, it was grounded partly in ceremonial,\nand partly in superstitious holiness, if there be such a thing as\nsuperstitious holiness in the world, this paying of tithes was\nceremonial, such as came in and went out with the typical priesthood.\nBut what is that to positive holiness, when it was but a small\npittance by the by. Had the Pharisee argued plainly and honestly;\nI mean, had he so dealt with that law, by which now he sought to\nbe justified, he should have brought forth positive righteousness\nin morals, and should have said and proved it too, that, as he\nwas no wicked man with reference to the act of wickedness, he was\nindeed a righteous man in acts of moral virtues. He should, I say,\nhave proved himself a true lover of God, no superstitious one, but\na sincere worshipper of him; for this is contained in the first\ntable (Exo 20), and is so in sum expounded by the Lord Christ\nhimself. (Mark 12:30) He should also in the next place have proved\nhimself truly kind, compassionate, liberal, and full of love and\ncharity to his neighbour; for that is the sum of the second table,\nas our Lord also doth expound it, saying, \"Thou shalt love thy\nneighbour as thyself.\" (Mark 12:31)\n\nTrue, he says, he did them no hurt; but did he do them good? To\ndo no hurt is one thing; and to do good, is another; and it is\npossible for a man to do neither hurt nor good to his neighbour.\nWhat then, Is he a righteous man because he hath done him no hurt?\nNo verily; unless, to his power, he hath also done him good.\n\nIt is therefore a very fallacious and deceitful arguing of the\nPharisee, thus to speak before God in his prayer: I am righteous,\nbecause I have not hurt my neighbour, and because I have acted in\nceremonial duties. Nor will that help him at all to say, he gave\nTITHES of all that he possessed. It had been more modest to say,\nthat he had paid them; for they, being commanded, were a due\ndebt; nor could they go before God for a free gift, because by the\ncommandment they were made a payment; but proud men and hypocrites,\nlove so to word it both with God and man, as at least to imply,\nthat they are more forward to do, than God's commandment is to\nrequire them to do.\n\nThe second part of his positive holiness was superstitious; for\nGod hath appointed no such set fasts, neither more nor less, but\njust twice a week: I fast twice a week. Ay, but who did command\nthee to do so;10 commanded to fast when occasion required if thou\nwast, but that thou shouldest have any occasion to do so as thou\ndoest, other than by thy being put upon it by a superstitious and\nerroneous conscience, doth not, nor canst thou make to appear.\nThis part therefore of this positive righteousness, was positive\nsuperstition, an abuse of God's law, and a gratification of thy\nown erroneous conscience. Hitherto therefore, thou art defective\nin thy so seemingly brave and glorious righteousness.\n\nYet this let me say in commendation of the Pharisee: In my\nconscience he was better than many of our English Christians; for\nmany of them are so far off from being at all partakers of positive\nrighteousness, that all their ministers, bibles, good books, good\nsermons, nor yet God's judgments, can persuade them to become so\nmuch as negatively holy, that is, to leave off evil.\n\nSECOND.--The second thing that I take notice of in this prayer of\nthe Pharisee, is, HIS MANNER OF DELIVERY, as he stood praying in\nthe temple. \"God, I thank thee [said he] that I am not as other\nmen are.\" He seemed to be at this time, in more than an ordinary\nframe, while now he stood in the presence of the divine majesty:\nfor a prayer made up of praise, is a prayer of the highest order,\nand is most like the way of them that are now in a state beyond\nprayer. Praise is the work of heaven; but we see here, that\nan hypocrite may get into that vein, even while an hypocrite,\nand while on earth below. Nor do I think that this prayer of his\nwas a premeditated stinted form, but a prayer extempore, made on\na sudden, according to what he felt, thought, or understood of\nhimself.\n\nHere therefore, we may see, that even prayer, as well as other\nacts of religious worship, may be performed in great hypocrisy;\nalthough, I think, that to perform prayer in hypocrisy, is one of\nthe most daring sins that are committed by the sons of men. For\nby prayer, above all duties, is our most direct, and immediate\npersonal approach into the presence of God: and as there is an\nuttering of things before him, especially a giving of him thanks\nfor things received, or a begging, that such and such things might\nbe bestowed upon me. But now to do these things in hypocrisy, and\n'tis easy to do them so, when we go up into the temple to pray,\nmust needs be intolerable wickedness, and it argueth infinite\npatience in God, that he should let such as do so, arise alive\nfrom their knees, or that he should suffer them to go away from\nthe place where they stand, without some token or mark of his wrath\nupon them. I also observe, That this extempore prayer of the\nPharisee, was performed by himself, or in the strength of his own\nnatural parts; for so the text implieth, \"The Pharisee,\" saith\nthe text, \"stood and prayed thus with himself,\" with himself, or\nby himself, and may signify, either that he spoke softly, or that\nhe made this prayer by reason of his natural parts. \"I will pray\nwith the Spirit,\" said Paul. (1 Cor 14:15) The Pharisee prayed\nwith himself, said Christ. It is at this day wonderful common, for\nmen to pray extempore also. To pray by a book, by a premeditated\nset form, is now out of fashion. He is counted no body now, that\ncannot at any time, at a minute's warning, make a prayer of half\nan hour long. I am not against extempore prayer, for I believe it\nto be the best kind of praying; but yet I am jealous, that there\nare a great many such prayers made, especially in pulpits and\npublic meetings, without the breathing of the Holy Ghost in them:\nFor if a Pharisee of old could do so, Why may not a Pharisee do\nthe same now? Wit, and reason, and notion is now screwed up to a\nvery great height; nor do men want words, or fancies, or pride, to\nmake them do this thing. Great is the formality of religion this\nday, and little the power thereof. Now where there is a great form\nand little power, and such there was also among the Jews, in the\ntime of our Saviour Jesus Christ, there men are most strangely\nunder the temptation to be hypocrites; for nothing doth so properly\nand directly oppose hypocrisy, as the power and glory of the\nthings we profess. And so on the contrary, nothing is a greater\ntemptation to hypocrisy, than a form of knowledge of things without\nthe savour thereof. Nor can much of the power and savour of the\nthings of the gospel be seen at this day upon professors, I speak\nnot now of all, if their notions and conversations be compared\ntogether. How proud, how covetous, how like the world in garb and\nguise, in words and actions, are most of the great professors of\nthis our day! But when they come to divine worship, especially to\npray, by their words and carriages there, one would almost judge\nthem to be angels in heaven. But such things must be done in\nhypocrisy, as also the Pharisee's were.\n\nThe Pharisee stood and prayed THUS WITH HIMSELF.\n\nAnd, in that it is said, \"he prayed with himself\"; it may signify,\nthat he went in his prayer no further than his sense and reason,\nfeeling and carnal apprehensions went. True, Christian prayer\nofttimes leaves sense and reason, feeling, and carnal apprehensions\nbehind it, and it goeth forth with faith, hope, and desires to\nknow what at present we are ignorant of, and that unto which our\nsense, feeling, reason, &c., are strangers. The apostle indeed\ndoth say, \"I will pray with the understanding\" (1 Cor 14:15), but\nthen it must be taken for an understanding spiritually enlightened.\nI say, it must be so understood, because the natural understanding,\nproperly as such, receiveth not the things of the Spirit of God\nwhen offered, and therefore cannot pray for them; for they to\nsuch, are foolish things. (1 Cor 2:14)\n\nNow a spiritually enlightened understanding may be officious in\nprayer these ways.\n\n1. As it has received conviction of the truth of the being of the\nthings that are of the Spirit of God; For to receive conviction\nof the truth and being of such things, comes from the Spirit of\nGod, not from the law, sense, or reason. (1 Cor 2:10-12) Now the\nunderstanding having, by the Holy Ghost, received conviction of\nthe truth of the being of such things, draweth out the heart to\ncry in prayer to God for them. Therefore he saith, he would pray\nwith the understanding.\n\n2. A spiritually enlightened understanding, hath also received\nby the Holy Ghost, conviction of the excellency and glory of the\nthings that are of the Spirit of God, and so enflameth the heart\nwith more fervent desires in this duty of prayer; for there is a\nsupernatural excellency in the things that are of the Spirit; \"But\nif the ministration of death, [to which the Pharisee adhered]\nwritten and engraven in stones, was glorious, so that the children\nof Israel could not stedfastly behold the face of Moses for the\nglory of his countenance; which glory was to be done away: How shall\nnot the ministration of the Spirit be rather glorious. For if the\nministration of condemnation be glory, much more doth the ministration\nof righteousness exceed in glory. For even that which was made\nglorious had no glory in this respect, by reason of the glory\nthat excelleth.\" (2 Cor 3:7-10) And the Spirit of God sheweth, at\nbest, some things of that excellent glory of them to the understanding\nthat it enlighteneth. (Eph 1:17-19)\n\n3. The spiritually enlightened understanding hath also thereby\nreceived knowledge, that these excellent supernatural things of the\nSpirit, are given by covenant in Christ to those that love God,\nthat are beloved of him. \"Now we have received, [says Paul] not\nthe Spirit of the world, [that the Pharisee had] but the Spirit\nwhich is of God, that we might know the things that are freely\ngiven to us of God.\" (1 Cor 2:12) And this knowledge, that the\nthings of the Spirit of God are freely given to us of God, puts\nyet a greater edge, more vigour, and yet further confidence into\nthe heart to ask for what is mine by gift, by a free gift of\nGod in his Son.11 But all these things the poor Pharisee was an\nutter stranger to; he knew not the Spirit, nor the things of the\nSpirit, and therefore must neglect faith, judgment, and the love\nof God (Matt 23:23, Luke 11:42), and follow himself, and himself\nonly, as to his sense, feeling, reason, and carnal imagination in\nprayer.\n\nHe stood and prayed thus WITH HIMSELF. He prayed thus, talking to\nhimself; for so also it may, I think, be understood. It is said of\nthe unjust judge, \"he said within himself, Though I fear not God,\nnor regard man,\" &c. (Luke 18:4) That is, he said it to himself.\nSo the Pharisee is said to pray with himself. God and the Pharisee\nwere not together, there was only the Pharisee and himself. Paul\nknew not what to pray for without the Holy Ghost joined himself\nwith him, spake with him and helped him with groans unutterable.\nBut the Pharisee had no need of that, it was enough that HE and\nHIMSELF were together at this work; for he thought without doubting\nthat he and himself together could do. How many times have I heard\nancient men, and ancient women, at it, with themselves, when\nall alone in some private room, or in some solitary path; and in\ntheir chat, they have been sometimes reasoning, sometimes chiding,\nsometimes pleading, sometimes praying, and sometimes singing; but\nyet all has been done by themselves when all alone: But yet so\ndone, as one that has not seen them, must needs have concluded,\nthat they were talking, singing, and praying with company, when\nall that they said, they did it with themselves, and had neither\nauditor nor regarder.\n\nSo the Pharisee was at it with himself, he and himself performed,\nat this time, the duty of prayer. Now I observe, that usually when\nmen do speak to, or with themselves, they greatly strive to please\nthemselves: Therefore it is said, there is a man, That \"flattereth\nhimself in his own eyes, until his iniquity be found to be hateful.\"\n(Psa 36:2) He flattereth himself in his own way, according as his\nsense and carnal reason dictates to him; and he might do it as\nwell in prayer, as in any other way. Some men will so hear sermons,\nand apply them that they may please themselves: And some men will\npray, but will refuse such words and thoughts in prayer as will\nnot please themselves.\n\nOh, how many men speak all that they speak in prayer, rather to\nthemselves, or to their auditory, than to God that dwelleth in\nheaven! And this I take to be the manner, I mean something of the\nmanner of the Pharisee's praying. Indeed, he made mention of God,\nas also others do; but he prayed with himself to himself, in his\nown spirit, and to his own pleasing, as the matter of his prayer\ndoth manifest. For was it not pleasant to this hypocrite, think\nyou, to speak thus well of himself at this time? doubtless it was.\nAlso children and fools are of the same temper with hypocrites\nas to this; they also love without ground, as the Pharisee, to\nflatter themselves in their own eyes. But not he that commendeth\nhimself is approved.\n\nGod, I thank thee, that I am not as other men are, extortioners,\nunjust, adulterers, or even as this Publican, &c.\n\nThus he begins his prayer; and it is, as was hinted before, a prayer\nof the highest strain. For to make a prayer all of thanksgiving,\nand to urge in that prayer, the cause of that thanksgiving, is the\nhighest manner of praying, and seems to be done in the strongest\nfaith, &c., in the greatest sense of things. And such was\nthe Pharisee's prayer, only he wanted substantial ground for his\nthanksgiving; to wit, he wanted proof of that he said, \"he was\nnot as other men were,\" except he had meant, as he did not, that\nhe was even of the worst sort of men: For even the best of men by\nnature, and the worst, are all alike. \"What, then? are we better\nthan they?\" said Paul, \"No, in no wise.\" (Rom 3:9) So then, he failed\nin the ground of his thankfulness, and therefore his thankfulness\nwas grounded on an untruth, and so became feigned, and self-flattering,\nand could not be acceptable with the God of heaven.\n\nBesides, in this high prayer of the Pharisee, he fathered that\nupon God which he could by no means own; to wit, that his being\nso good as he thought himself to be, was through distinguishing\nlove and favour of God, \"God, I thank thee, that I am not as\nother men are.\" I thank thee, that thou hast made me better than\nothers. I thank thee that my condition is so good, and that I am\nso far advanced above my neighbour.\n\nTHERE ARE SEVERAL THINGS FLOW FROM THIS PRAYER OF THE PHARISEE,\nTHAT ARE WORTH OUR OBSERVATION. As,\n\nFirst, That the Pharisees and hypocrites, do not love to count\nthemselves sinners, when they stand before God. They choose rather\nto commend themselves before him for virtuous and holy persons,\nsometimes saying, and oftener thinking, that they are more\nrighteous than others. Yea, it seems by the word, to be natural,\nhereditary, and so common for hypocrites to trust to themselves\nthat they are righteous, and then to condemn others; this is the\nfoundation upon which this very parable is built: \"He spake this\nparable, [saith Luke] unto certain which trusted in themselves\nthat they were righteous\"; or that they were so, \"and despised\nothers.\" (verse 9)\n\nI say, hypocrites love not to think of their sins, when they stand\nin the presence of God; but rather to muster up, and to present\nhim with their several good deeds, and to venture a standing or\nfalling by them.\n\nSecond, This carriage of the Pharisee before God informs us, that\nmoral virtues, and the ground of them, which is the law, if trusted\nto, blinds the mind of man, that he cannot for them perceive\nthe way to happiness. While Moses is read, and his law, and the\nrighteousness thereof trusted to, the vail is upon their heart.\n\"For until this day, [said Paul] remaineth the same vail untaken\naway in the reading of the old testament, which vail is done away\nin Christ. But even unto this day, when Moses is read, the vail is\nupon their heart.\" (2 Cor 3:14,15) And this is the reason that so\nmany moral men, that are adorned with civil and moral righteousness,\nare yet so ignorant of themselves, and the way of life by Christ.\n\nThe law of works, and the righteousness of the flesh, which is\nthe righteousness of the law, blinds their minds, shuts up their\neyes, and causeth them to miss of the righteousness that they are\nso hotly in the pursuit of. Their minds were blinded, saith the\ntext: Whose minds? Why those that adhered to, that stood by, and\nthat sought righteousness of the law. Now,\n\nThe Pharisee was such an one, he rested in the law, he made his\nboasts of God, and trusted to himself that he was righteous; And\nall this proceeded of that blindness and ignorance that the law\nhad possessed his mind withal; for it is not granted to the law to\nbe the ministration of life and light, but to be the ministration\nof death, when it speaks; and of darkness, when trusted unto,\nthat the Son of God might have the pre-eminence in all things:\nTherefore 'tis said, \"When the heart shall turn to him, the vail\nshall be taken away.\" (2 Cor 3:16)\n\nThird, We may see by this prayer, the strength of vain confidence;\nit will embolden a man to stand in a lie before God; it will\nembolden a man to trust to himself and to what he hath done; yea,\nto plead his own goodness instead of God's mercy before him. For\nthe Pharisee was not only a man that justified himself before\nmen, but one that justified himself before God. And what was the\ncause of his so justifying of himself before God; but that vain\nconfidence that he had in himself and his works, which were both\na cheat and a lie to himself. But, I say, the boldness of the\nman was wonderful, for he stood to the lie that was in his right\nhand, and pleaded the goodness of it before him. But, besides\nthese things, there are four things more that are couched in this\nprayer of the Pharisee.\n\nFourth, By this prayer the Pharisee doth appropriate to himself\nconversion, he challengeth it to himself and to his fellows. I am\nnot, saith he, as other men; that is, in unconversion, in a state\nof sin, wrath, and death. And this must be his meaning; for the\nreligion of the Pharisee was not grounded upon any particular\nnatural privilege. I mean not singly, not only upon that, but upon\na falling in with those principles, notions, opinions, decrees,\ntraditions, and doctrines that they taught distinct from the true\nand holy doctrines of the prophets. And they made to themselves\ndisciples by such doctrine, men, that they could captivate by\nthose principles, laws, doctrines, and traditions: And therefore\nsuch are said to be of the sect of the Pharisees; that is, the\nscholars, and disciples of them, converted to them and to their\ndoctrine. Oh! it is easy for souls to appropriate conversion to\nthemselves, that know not what conversion is. It is easy, I say,\nfor men to lay conversion to God, on a legal, or ceremonial, or\ndelusive bottom, on such a bottom that will sink under the burden\nthat is laid upon it; on such a bottom that will not stand when\nit is brought under the touch-stone of God, nor against the rain,\nwind, and floods that are ordained to put it to the trial, whether\nit is true or false. The Pharisee here stands upon a supposed\nconversion to God; \"I am not as other men\"; but both he, and his\nconversion are rejected by the sequel of the parable: \"That which\nis highly esteemed among men is abomination in the sight of God.\"\n(Luke 16:15) That is, that conversion, that men, as men, flatter\nthemselves that they have, is such. But the Pharisee will be\na converted man, he will have more to shew for heaven than his\nneighbour, \"I am not as other men are\"; to wit, in a state of sin\nand condemnation, but in a state of conversion and salvation. But\nsee how grievously this sect, this religion beguiled men. It made\nthem two-fold worse the children of hell than they were before:\nAnd than their teachers were (Matt 23:15), that is, their doctrine\nbegat such blindness, such vain confidence, and groundless boldness in\ntheir disciples, as to involve them in that conceit of conversion\nthat was false, and so if trusted to, damnable.\n\nFifth, By these words, we find the Pharisee, not only appropriating\nconversion to himself, but rejoicing in that conversion: \"God, I\nthank thee,\" saith he, \"that I am not as other men\"; which saying\nof his, gives us to see that he gloried in his conversion; he made\nno doubt at all of his state, but lived in the joy of the safety\nthat he supposed his soul by his conversion to be in. Oh! thanks\nto God, says he, I am not in the state of sin, death, and damnation,\nas the unjust, and this Publican is. But a strong delusion! to\ntrust to the spider's web, and to think, that a few of the most\nfine of the works of the flesh, would be sufficient to bear up the\nsoul in, at, and under the judgment of God. \"There is a generation\nthat are pure in their own eyes, and yet is not washed from their\nfilthiness.\" (Prov 30:12) This text can be so fitly applied to\nnone, as to the Pharisee, and to those that tread in the Pharisee's\nsteps, and that are swallowed up with is conceits, and with the\nglory of his own righteousness.\n\nSo again, \"There is a way [a way to heaven] which seemeth right\nunto a man, but the end thereof are the ways of death,\" (Prov\n14:12) This also is fulfilled in these kind of men; at the end of\ntheir way is death and hell, notwithstanding their confidence in\nthe goodness of their state.\n\nAgain, \"There is that maketh himself rich, yet hath nothing.\" (Prov\n13:7) What can be more plain from all these texts, than that some\nmen, that are out of the way think themselves in it; and that some\nmen think themselves clean that are yet in their filthiness; and\nthat think themselves rich for the next world, and yet are poor,\nand miserable, and wretched, and blind, and naked.12 Thus the poor,\nblind, naked, hypocritical Pharisee thought of himself, when God\nthreatened to abase him: Yea, he thought himself thus, and joyed\ntherein, when indeed he was going down to the chambers of death.\n\nSixth, by these words, the Pharisee seems to put the goodness of\nhis condition upon the goodness of God. I am not as other men are,\nand I thank God for it. God, saith he, I thank thee that I am not\nas other men are. He thanked God when God had done nothing for\nhim. He thanked God, when the way that he was in was not of Gods\nprescribing, but of his own inventing. So the persecutor thanks\nGod that he was put into that way of roguery that the devil had\nput him into, when he fell to rending and tearing of the church of\nGod: \"Whose possessors slay them, [saith the prophet,] and hold\nthemselves not guilty: and they that sell them say, Blessed be the\nLord, for I am rich.\" (Zech 11:5) I remember that Luther used to\nsay, \"In the name of God begins all mischief.\" All must be fathered\nupon God: the Pharisee's conversion must be fathered upon God; the\nright or rather the villany of the outrageous persecution against\nGod's people, must be fathered upon God. God, \"I thank thee,\"\nand blessed be God, must be the burthen of the heretic's song. So\nagain, the free-willer, he will ascribe all to God; the quaker, the\nranter, the socinian, &c. will ascribe all to God. \"God, I thank\nthee,\" is in every man's mouth, and must be entailed to every\nerror, delusion, and damnable doctrine that is in the world: But\nthe name of God, and their doctrine, worship, and way, hangeth\ntogether, much as doth it and the Pharisee's doctrine; that is to\nsay, nothing at all; for God hath not proposed their principles,\nnor doth he own them, nor hath he commanded them, nor doth he\nconvey by them the least grace or mercy to them; but rather rejecteth\nthem, and holdeth them for his enemies, and for the destroyers of\nthe world.\n\nSeventh, We come in the next place to the ground of all this; and\nthat is, to what the Pharisee had attained. To wit, that he was\nno extortioner, no unjust man, no adulterer, nor even as this\nPublican, and for that he fasted twice a week, and paid tithes of\nall that he possessed. So that you see he pretendeth to a double\nfoundation for his salvation, a moral and a ceremonial one; but\nboth very lean, weak, and feeble: For the first of his foundations,\nwhat is it more, if all be true that he saith, but a being removed\na few inches from the vilest men in their vilest actions, a very\nslender matter to build my confidence for heaven upon.\n\nAnd for the second part of his ground for life, what is it but\na couple of ceremonies, if so good. The first is questioned as a\nthing not founded in God's law; and the second is such, as is of\nthe remotest sort of ceremonies, that teach and preach the Lord\nJesus. But suppose them to be the best, and his conformity to them\nthe thoroughest, they never were ordained to get to heaven by,\nand so are become but a sandy foundation. But anything will serve\nsome men for a foundation and support for their souls, and to\nbuild their hopes of heaven upon. I am not a drunkard, says one,\nnor a liar, nor a swearer, nor a thief, and therefore, I thank\nGod, I have hopes of heaven and glory. I am not an extortioner, nor\nan adulterer, nor unjust, nor yet as this Publican; and therefore\ndo hope I shall go to heaven. Alas! poor men! will your being\nfurnished with these things, save you from the thundering claps and\nvehement batteries, that the wrath of God will make upon sin and\nsinners in the day that shall burn like an oven? No, no, nothing\nat that day can shroud a man from the hot rebukes of that vengeance,\nbut the very righteousness of God, which is not the righteousness\nof the law, however christened, named, or garnished with all those\ngew-gaws that men's heads and fancies can invent, for that is but\nthe righteousness of man.\n\n[MAN'S RIGHTEOUSNESS REJECTED, AND THE IMPUTED RIGHTEOUSNESS OF\nCHRIST ALONE TO BE RELIED ON FOR JUSTIFICATION.]\n\nBut, O thou blind Pharisee, since thou art so confident that thy\nstate is good, and thy righteousness is that that will stand, when\nit shall be tried with fire (1 Cor 3:13), let me now reason with\nthee of righteousness. My terror shall not make thee afraid; I am\nnot God, but a man as thou art, we both are formed out of the clay.\n\nFirst, Prithee when didst thou begin to be righteous? Was it before\nor after thou hadst been a sinner? Not afore, I dare say; but if\nafter, then the sins that thou pollutedst thyself withal before,\nhave made thee uncapable of acting legal righteousness. For sin,\nwhere it is, pollutes, defiles, and makes vile the whole man;\ntherefore thou canst not by after acts of obedience make thyself\njust in the sight of that God thou pretended now to stand praying\nunto. Indeed, thou mayest cover thy dirt, and paint thy sepulchre;\nfor that acts of after obedience will do, though sin has gone\nbefore. But Pharisee, God can see through the white of this wall,\neven to the dirt that is within: God also can see through the\npaint and garnish of thy beauteous sepulchre, to the dead men's\nbones that are within; nor can any of thy most holy duties, nor\nall, when put together, blind the eye of the all-seeing majesty\nfrom beholding all the uncleanness of thy soul.13 (Matt 23:27)\nStand not therefore so stoutly to it, now thou art before God; sin\nis with thee, and judgment and justice is before him. It becomes\nthee, therefore, rather to despise and abhor this life of thy\nhand, and to count all thy doings but dross and dung, and to be\ncontent to be justified with another's righteousness instead of\nthine own. This is the way to be secured. I say, blind Pharisee,\nthis is the way to be secured from the wrath which is to come.\n\nThere is nothing more certain than this, that as to justification\nfrom the curse of the law, God has rejected man's righteousness,\nfor the weakness and unprofitableness thereof; and hath accepted\nin the room of that glorious righteousness of his Son; because\nindeed, that, and that only, is universal, perfect, and equal with\nhis justice and holiness. This is in a manner the contents of the\nwhole bible, and therefore must needs be most certainly true. Now\nthen, Mr. Pharisee, methinks, what if thou didst this, and that\nwhile thou art at thy prayers; to wit, cast in they mind what\ndoth God love most, and the resolve will be at hand. The BEST\nrighteousness, surely the BEST righteousness; for that thy reason\nwill tell thee: This done, even while thou art at thy devotion,\nask thyself again, But WHO has the best righteousness? And that\nresolve will be at hand also; to wit, he that in person is equal\nwith God; and that is his Son Jesus Christ. He that is separate\nfrom sinners, and made higher than the heavens; and that is his\nSon Jesus Christ. He that did no sin, nor had any guile found in\nhis mouth; and there never was any such HE in all the world but\nthe Son of God, Jesus Christ.\n\nNow Pharisee, when thou hast done this, then as thou art in thy\ndevotion, ask again, But what is this best righteousness, the\nrighteousness of Christ, to do? And the answer will be ready. It\nis to be made by an act of the sovereign grace of God over to the\nsinner, that shall dare to trust thereto for justification from\nthe curse of the law. He is made unto us of God, righteousness.\n(1 Cor 1:30) \"He hath made him to be sin for us, who knew no sin,\nthat we might be made the righteousness of God in him.\" (2 Cor\n5:21) \"For Christ is the end of the law for righteousness to every\none that believeth.\" (Rom 10:4)\n\nThis done, and concluded on, then turn again Pharisee, and say thus\nwith thyself; Is it most safe for me to trust in this righteousness\nof God? This righteousness of God-man, this righteousness of Christ?\nCertainly it is. Since, by the text, it is counted the best, and\nthat which best pleaseth God; since it is that which God hath\nappointed, that sinners shall be justified withal. For in the\nLord have we righteousness if we believe: And, in the Lord we are\njustified, and do glory. (Isa 45:24,25)\n\nNay Pharisee, suppose thine own righteousness should be as long,\nas broad, as high, as deep, as perfect, as good, even every way\nas good, as the righteousness of Christ. Yet since God has chosen\nby Christ, to reconcile us to himself, canst thou attempt to seek\nby thine own righteousness to reconcile thyself to God, and not\nbe guilty of attempting, at least, to confront this righteousness\nof Christ before God. Yea, to dare with it, yea, to challenge by\nit, acceptance of thy person contrary to God's design.\n\nSuppose, that when the king has chosen one to be judge in the land,\nand has determined that he shall be judge in all cases, and that\nby his verdict every man's judgment shall stand. I say, suppose,\nafter this another should arise, and of his own head resolve to\ndo his own business himself. Now, though he should be every whit\nas able as the judge of the king's appointing to do it; yea, and\nsuppose he should do it as justly and righteously too, yet his\nmaking of himself a judge, would be an affront to the king, and\nan act of rebellion, and so a transgression worthy of punishment.\n\nWhy Pharisee, God hath appointed, that by the righteousness of his\nSon, and by that righteousness only, men shall be justified in his\nsight from the curse of the law. Wherefore, take heed, and at thy\nperil, whatever thy righteousness is, confront not the righteousness\nof Christ therewith. I say, bring it not in, let it not plead for\nthee at the bar of God, nor do thou plead for that in his court of\njustice; for thou canst not do that and be innocent. If he trusts\nto his righteousness, he hath sinned, says Ezekiel. Mark the text,\n\"When I shall say to the righteous, that he shall surely live; if\nhe trust to his own righteousness, and commit iniquity, all his\nrighteousnesses shall not be remembered: but for his iniquity that\nhe hath committed, he shall die for it.\" (Chron 33:13)\n\nObserver a few things from this text, and they are these that\nfollow.\n\nFirst, Here is a righteous man; a man, with whom we do not hear\nthat the God of heaven finds fault.\n\nSecondly, Here is a promise made to this man, that \"he shall\nsurely live\"; but on THIS condition, that he trusts not to his own\nrighteousness. Whence it is manifest, that the promise of life\nto this righteous man, is not for the sake of his righteousness,\nbut for the sake of something else, to wit, the righteousness of\nChrist.\n\n1. Not for the sake of his own righteousness. This is evident, because\nwe are admitted, yea, commanded, to trust in the righteousness that\nsaveth us. The righteousness of God is unto all, and upon all that\nbelieve; that is, trust in it, and trust to it for justification.\nNow therefore, if thy righteousness, when most perfect, could save\nthee, thou mightest, yea oughtest most boldly to trust therein. But\nsince thou art forbidden to trust to it, it is evident it cannot\nsave, nor is it for the sake of that, that the righteous man\nis saved. (Rom 3:21, 22)\n\n2. But for the sake of something else; to wit, for the sake of the\nrighteousness of Christ, whom God hath set forth to be a propitiation\nthrough faith in his blood, to declare his righteousness for the\nremission of sins that are past, through the forbearance of God.\n\"To declare, I say, at this time his righteousness, that he might\nbe just, and the justifier of him that believeth in Jesus.\" (Rom\n3:26) See also Philippians 3:7-9.\n\n\"If he trusts to his own righteousness, and commit iniquity, all\nhis righteousness shall not be remembered; but for his iniquity\nthat he hath committed [in trusting to his own righteousness] he\nshall die for it.\"\n\nNote hence further.\n\n1. That there is more virtue in one sin to destroy, than in all thy\nrighteousness to save thee alive. If he trust, if he trust never\nso little, if he do at all trust to his own righteousness, all his\nrighteousness shall be forgotten; and by, and for, and in, the sin\nthat he hath committed in trusting to it, he shall die.\n\n2. Take notice also, that there are more damnable sins than those\nthat are against the moral law. By which of the ten commandments\nis trusting to our own righteousness forbidden? Yet it is a sin.\nIt is a sin therefore forbidden by the gospel, and is included,\nlurketh close in, yea, is the, or a root of unbelief itself;\n\"He that believeth not shall be damned.\" But he that trusteth in\nhis own righteousness doth not believe, neither in the truth or\nsufficiency of the righteousness of Christ to save him, therefore\nhe shall be damned.\n\nBut how is it manifest, that he that trusteth to his own righteousness,\ndoth it through a doubt, or unbelief of the truth or sufficiency\nof the righteousness of Christ?\n\nI answer, Because, even because he trusteth to his own. A man will\nnever willingly choose to trust to the worst of helps, when he\nbelieves there is a better as near, and to be had as soon, and that\ntoo, upon as easy, if not more easy terms. If he that trusteth to\nhis own righteousness for life, did believe, that there is indeed\nsuch a thing as the righteousness of Christ to justify; and that\nthis righteousness of Christ has in it ALL sufficiency to do that\nblessed work, be sure he would choose that, thereon to lay, lean,\nand venture his soul, that he saw was the best, and most sufficient\nto save; especially when he saw also, (and see that he must, when\nhe sees the righteousness of Christ) to wit, that that is to be\nobtained as soon, because as near, and to be had on as easy terms;\nnay, upon easier than may man's own righteousness. I say, he would\nsooner choose it, because of the weight of salvation, of the worth\nof salvation, and of the fearful sorrow, that to eternity will\novertake him, that in this thing shall miscarry. It is for heaven,\nit is to escape hell, wrath, and damnation, saith the soul; and\ntherefore I will, I must, I dare not but choose that, and that\nonly, that I believe to be the best and most sufficient help in\nso great a concern, as soul-concern is. So then he that trusteth\nto his own righteousness, does it of unbelief of the sufficiency\nof the righteousness of Christ to save him.\n\nWherefore this sin of trusting to his own righteousness is\na most high and damning transgression: because it contemneth the\nrighteousness of Christ, which is the only righteousness that is\nsufficient to save from the curse of the law. It also disalloweth\nthe design of heaven, and the excellency of the mystery of the wisdom\nof God, in designing this way of salvation for man. What shall I\nsay, It also seeketh to rob God of the honour of the salvation of\nman. It seeketh to take the crown from the head of Christ, and to\nset it upon the hypocrite's head; therefore, no marvel, that this\none sin be of that weight, virtue and power, as to sink that man\nand his righteousness into hell, that leaneth thereon, or that\ntrusteth unto it.\n\nBut Pharisee, I need not talk thus unto thee, for thou art not\nthe man that hath that righteousness, that God findeth not fault\nwithal; nor is it to be found, but with him that is ordained to be\nthe Saviour of mankind; nor is there any such one besides Jesus, who\nis called Christ. Thy righteousness is a poor pittance, a serap:\nnay, not so good as a serap of righteousness. Thine own confession\nmakes thee partial in the law; for here, in the midst of thy boasts,\nthou hast not, because thou canst not say, thou hast fulfilled\nall righteousness. What madness then has brought thee into the\ntemple, there in audacious manner to stand and vaunt before God;\nsaying, \"God, I thank thee, I am not as other men are.\"\n\nDost thou not know, that he that breaks one, breaks all the commandments\nof God; and consequently, that he that keeps not all, keeps none\nat all of the commandments of God. Say I this of myself? saith\nnot the scriptures the same? \"For whosoever shall keep the whole\nlaw, and yet offend in one point, he is guilty of all.\" (James\n2:10) Be confounded then, be confounded.\n\nDost thou know the God with whom now thou hast to do? He is a God\nthat cannot, no, that cannot, as he is just, accept of an half\nrighteousness for a whole; nor of a lame righteousness for\na sound; nor of a sick righteousness for a well and healthy one.\n(Mal 1:8) And if so, how should he then accept of that which is not\nrighteousness? I say, how should he accept of that which is none\nat all, save an hypocritical and feigned one, for thine is only\nsuch. And if Christ said, when you have done all, say, \"We are\nunprofitable,\" How camest thou to say before thou hadst done one\nthing well, I am better, more righteous than other men?\n\nDidst thou believe, when thou saidst it, That God knew thy heart?\nHadst thou said this to the Publican, it had been a high and rampant\nexpression; but to say this before God, to the face of God, when\nhe knew that thou wast vile, and a sinner from the womb, and from\nthe conception, spoils all. It was spoken to put a check to thy\narrogancy, when Christ said, \"Ye are they which justify yourselves\nbefore me; but God knoweth your hearts.\" (Luke 16:15)\n\nHast thou taken notice of this, that God judgeth the fruit by the\nheart from whence it comes? \"A good man out of the good treasure\nof his heart bringeth forth that which is good; and an evil man\nout of the evil treasure of his heart bringeth forth that which\nis evil.\" (Luke 6:45) Nor can it be otherwise concluded, but that\nthou art an evil man, and so that all thy supposed good is nought\nbut badness. For that thou hast made it to stand in the room of\nJesus, and hast dared to commend thyself to the living God thereby:\nFor thou hast trusted in thy shadow of righteousness, and committed\niniquity. Thy sin hath melted away thy righteousness, and turned\nit to nothing but dross; or, if you will, to the early dew, like\nto which it goeth away, and so can by no means do thee good, when\nthou shalt stand in need of salvation and eternal life of God.\n\nBut further, thou sayest thou art righteous, but they are but vain\nwords. Knowest thou not that thy zeal, which is the life of thy\nrighteousness, is preposterous in many things. What else means thy\nmadness, and the rage thereof, against men as good as thyself.\nTrue, thy being ignorant that they are good, may save thee from\nthe commission of the sin that is unpardonable, but it will never\nkeep thee from spot in God's sight, but will make both thee and\nthy righteousness culpable.\n\nPaul, who was once as brave a Pharisee as thou canst be, calleth\nmuch of that zeal, which he in that estate was possessed with, and\nlived in the exercise of, madness; yea, exceeding madness (Acts\n26:9-11, Phil 3:5,6), and of the same sort is much of thine, and\nit must be so; for a lawyer, a man for the law, and that resteth\nin it, must be a persecutor; yea, a persecutor of righteous men,\nand that of zeal to God; because by the law is begat, through the\nweakness that it meeteth with in thee, sourness, bitterness of\nspirit, and anger against him that rightfully condemneth thee of\nfolly, for choosing to trust to thine own righteousness, when a\nbetter is provided of God to save us. (Gal 4:28-31) Thy righteousness\ntherefore is deficient; yea, thy zeal for the law, and the men of\nthe law, has joined madness with thy moral virtues, and made thy\nrighteousness unrighteousness; How then canst thou be upright\nbefore the Lord?\n\nFurther, Has not the pride of thy spirit in this hot-headed zeal\nfor thy Pharisaical notions, run thee upon thinking that thou art\nable to do more than God hath enjoined thee, and so able to make\nthyself more righteous, than God requireth thou shouldest be. What\nelse is the use of thy adding of laws to God's laws, precepts to\nGod's precepts, and traditions to God's appointments? (Mark 7:8)\nNay, hast thou not by thus doing, condemned the law of want of\nperfection, and so the God that gave it, of want of wisdom, and\nfaithfulness to himself and thee?\n\nNay, I say again, hath not thy thus doing charged God with being\nignorant of knowing, what rules there needed to be imposed on\nhis creatures to make their obedience complete? And doth not this\napish madness of thine intimate, moreover, that if thou hadst not\nstept in with the bundle of thy traditions, righteousness had been\nimperfect, not through man's weakness, but through impediment in\nGod, or in his ministering rules of righteousness unto us.\n\nNow, when thou hast thought on these things fairly, answer thyself in\nthese few questions: Is not this arrogancy? Is not this blasphemy?\nIs not this to condemn God, that thou mightest be righteous? And\ndost thou think, this is, indeed, the way to be righteous?\n\nBut again, what means thy preferring of thine own rules, laws,\nstatues, ordinances and appointments, before the rules, laws,\nstatutes and appointments of God? Thinkest thou this to be right?\nWhither will thy zeal, thy pride, and thy folly carry thee? Is\nthere more reason, more equity, more holiness in thy traditions,\nthan in the holy, and just, and good commandments of God? (Rom\n7:12) Why then, I say, dost thou reject the commandment of God,\nto keep thine own tradition? Yea, Why dost thou rage, and rail,\nand cry out when men keep not thy law, or the rule of thine order,\nand tradition of thine elders; and yet shut thine eyes, or wink\nwith them, when thou thyself shalt live in the breach of the law\nof God? Yea, why wilt thou condemn men, when they keep not thy\nlaw, but study for an excuse, yea, plead for them that live in the\nbreach of God's (Mark 7:10-13) Will this go for righteousness in\nthe day of God Almighty? Nay rather, will not this, like a millstone\nabout thy neck, drown thee in the deeps of hell? Oh, the blindness,\nthe madness, the pride, and spite, that dwells in the hearts of\nthese pretended righteous men.\n\nAgain, What kind of righteousness of thine, is this, that standeth\nin a misplacing, and so consequently in a misesteeming of God's\ncommands? Some thou settest too high, and some too low; as in the\ntext, thou hast set a ceremony above faith, above love, and above\nhope in the mercy of God: When, as it is evident, the things last\nmentioned, are the things of the first rate, the weightier matters.\n(Matt 23:23)\n\nAgain, Thou hast preferred the gold above the temple that\nsanctifieth the gold, and the gift upon the altar, above the altar\nthat sanctifies the gift. (Matt 23:17)\n\nI say again, What kind of righteousness shall this be called? What\nback will such a suit of apparel fit, that is set together just\ncross and thwart to what it should be? Just as if the sleeves should\nbe sewed upon the pocket-holes, and the pockets set on where the\nsleeves should stand. Nor can other righteousness proceed where\na wrong judgment precedeth it.\n\nThis misplacing of God's laws cannot, I say, but produce misshaped\nand misplaced obedience. It indeed produceth a monster, an\nill-shapened thing, a mole, a mouse, a pig, all which are things\nunclean, and an abomination to the Lord. For see, saith he, if\nthou wilt be making, that thou make all things according to the\npattern shewed to thee in the mount. Set faith, where faith should\nstand, a moral, where a moral should stand; and a ceremony, where\na ceremony should stand; for this turning of things upside down\nshall be esteemed as the potter's clay: And wilt thou call this\nthy righteousness; yea, wilt thou stand in this, plead for this,\nand venture an eternal concern in such a piece of linsey-woolsey\nas this? O fools, and blind!\n\nBut further, let us come a little closer to the point. O blind\nPharisee. Thou standest to thy righteousness, what dost thou mean?\nWouldest thou have MERCY for thy righteousness, or JUSTICE for\nthy righteousness?\n\n[FIRST MERCY.] If mercy, what mercy? Temporal things God giveth\nto the unthankful and unholy; nor doth he use to SELL the world\nto man for righteousness. The earth hath he GIVEN to the children\nof men. But this is not the thing; thou wouldest have eternal mercy\nfor thy righteousness; thou wouldest have God think upon what an\nholy, what a good, what a righteous man thou art, and hast been.\nBut Christ died not for the good and righteous, nor did he come to\ncall such to the banquet, that grace hath prepared for the world.\n\"I came not,\" I am not come, saith Christ, \"to call the righteous,\nbut sinners to repentance.\" (Mark 2:27, Rom 5) Yet this is thy\nplea; Lord God, I am a righteous man, therefore grant me mercy,\nand a share in thy heavenly kingdom. What else dost thou mean,\nwhen thou sayest, \"God I thank thee, that I am not as other\nmen are?\" Why dost thou rejoice, why art thou glad that thou art\nmore righteous, if indeed thou art, than thy neighbour, if it is\nnot because thou thinkest, that thou hast got the start of, the\nbetter of thy neighbour, with reference to mercy; and that by thy\nrighteousness thou hast insinuated thyself into God's affections,\nand procured an interest in his eternal favour. But,\n\nWhat, What hast thou done by thy righteousness? I say, What hast\nthou given to God thereby? And what hath he received of thy hand?\nPerhaps thou wilt say, righteousness pleaseth God: But I answer\nno, not thine, with respect to justification from the curse of\nthe law, unless it be as perfect, as the justice it is yielded\nto, and as the law that doth command it. But thine is not such\na righteousness: no, thine is speckled, thine is spotted, thine\nmakes thee to look like a speckled bird in his eye-sight.\n\nThy righteousness has added iniquity, to thy iniquity, because it\nhas kept thee from a belief of thy need of repentance, and because\nit has emboldened thee to thrust thyself audaciously into the\npresence of God, and made thee there, even before his holy eyes,\nwhich are so pure, that they cannot look on iniquity (Hab 1:13), to\nvaunt, boast, and brag of thyself, and of thy tottering, ragged,\nstinking uncleanness; for all our righteousnesses are as menstruous\nrags, because they flow from a thing, a heart, a man that is\nunclean. But,\n\nAgain, Wouldest thou have mercy for thy righteousness? For who\nwouldest thou have it; for another, or for thyself? If for another,\nand it is most proper, that a righteous man should intercede for\nanother by his righteousness, rather than for himself, then thou\nthrusteth Christ out of his place and office, and makest thyself\nto be a saviour in his stead; for a mediator there is already, even\na mediator between God and man, and he is the man Christ Jesus.\nThere is therefore no need of thine interceding by thy righteousness\nfor the acceptation of any unto justification from the curse.\n\nBut dost thou plead by thy righteousness, for mercy for thyself?\nWhy, in so doing thou impliest,\n\nFirst, That thy righteousness can prevail with God, more than can\nthy sins. I say, that thy righteousness can prevail with God, to\npreserve thee from death, more than thy sins can prevail with\nhim to condemn thee to it. And if so, what follows? but that thy\nrighteousness is more, and has been done in a fuller spirit than\never were thy sins: but thus to insinuate is to insinuate a lie;\nfor there is no man, but while he is a sinner, sinneth with a more\nfull spirit, than any good man can act righteousness withal.\n\nA sinner when he sinneth, he doth it with all his heart, and with\nall his mind, and with all his soul, and with all his strength; nor\nhath he in his ordinary course any thing that bindeth. But with a\ngood man it is not so; all, and every whit of himself, neither is,\nnor can be, in every good duty that he doth. For when he would\ndo good evil is present with him. And again, \"The flesh lusteth\nagainst the Spirit, and the Spirit against the flesh: and these\nare contrary the one to the other, so that ye cannot do the things\nthat ye would.\" (Gal 5:17)\n\nNow if a good man cannot do good things with that wholeness and\noneness of soul, with that oneness and universalness of mind, as\na wicked man doth sin with, then is his sin heavier to weigh him\ndown to hell, than is his righteousness to buoy him up to the\nheavens.\n\nAnd again, I say, if the righteousness of a good man comes short\nof his sin, both in number, weight and measure, as it doth, for\na good man shrinks and quakes at the thoughts of God's entering\ninto judgment with him (Psa 143:2), then is his iniquity more\nthan his righteousness. And I say again, if the sin of one that\nis truly gracious, and so of one that hath the best of principles,\nis heavier and mightier to destroy him, than is his righteousness\nto save him, how can it be, that the Pharisee, that is not gracious,\nbut a mere carnal man, somewhat reformed and painted over with a\nfew, lean, and lousy formalities, should with his empty, partial,\nhypocritical righteousness, counterpoise his great, mighty, and\nweighty sins, that have cleaved to him in every state and condition\nof his, to make him odious in the sight of God?\n\nSecond. Dost thou plead by thy righteousness for mercy for thyself?\nWhy in so doing thou impliest, that mercy thou deservedst; and that\nis next door to, or almost as much as to say, God oweth me what\nI ask for.14 The best that can be put upon it, is, thou seekest\nsecurity from the direful curse of God, as it were by the works\nof the law, and to be sure betwixt Christ and the law, thou wilt\ndrop into hell. (Rom 9:31-33) For he that seeks for mercy, as it\nwere, and but as it were, by the works of the law, doth not altogether\ntrust thereto. Nor doth he that seeks for that righteousness,\nthat should save him, as it were, by the works of the law, seek it\nonly, wholly and solely at the hands of mercy. So then, to seek\nfor that that should save thee, neither at the hands of the law,\nnor at the hands of mercy, is, to be sure, to seek it where it is\nnot to be found; for there is no medium betwixt the righteousness\nof the law, and the mercy of God. Thou must have it either at\nthe door of the law, or at the door of grace. But sayest thou, I\nam for having of it at the hands of both. I will trust solely to\nneither. I love to have two strings to my bow. If one of them, as\nyou think, can help me by itself, my reason tells me, that both\ncan help me better. Therefore will I be righteous, and good, and\nwill seek by my goodness to be commended to the mercy of God: for\nsurely, he that hath something of his own to ingratiate himself\ninto the favour of his prince withal, shall sooner obtain his mercy\nand favour, than one that comes to him as stript of all good.\n\nI answer, But there are not two ways to heaven, not two living ways;\nthere is one new and living way, which Christ hath consecrated for\nus through the vail, that is to say, his flesh; and besides that\none, there is no more. (Heb 10:19-24) Why then dost thou talk\nof two strings to thy bow? What became of him that had, and would\nhave, two stools to sit on? Yea, the text says plainly, that\ntherefore they obtained not righteousness, because they sought it\nnot by faith, but, as it were, by the works of the law. See here,\nthey are disowned by the gospel, because they sought it not by\nfaith; that is, by faith only. Again, the law, and the righteousness\nthereof, flies from them, nor could they attain it, though they\nfollowed after it, because they sought it not by faith.\n\nMercy then is to be found alone in Jesus Christ! Again, the\nrighteousness of the law is to be obtained only by faith of Jesus\nChrist: that is, in the Son of God is the righteousness of the law\nto be found; for he, by his obedience to his Father, is become the\nend of the law for righteousness. And for the sake of his legal\nrighteousness, which is also called the righteousness of God,\nbecause it was God in the flesh of the Lord Jesus that did accomplish\nit, is mercy and grace from God extended, to whoever dependeth by\nfaith upon God by this Jesus his righteousness for it. And hence\nit is, that we so often read, that this Jesus is the way to the\nFather: That God, for Christ's sake, forgiveth us: That by the\nobedience of one, many are made righteous or justified: And that\nthrough this man, is preached to us the forgiveness of sins; and\nthat by him all that believe are justified from all things, from\nwhich they could not be justified by the law of Moses.\n\nNow, though I here do make mention of righteousness and mercy, yet\nI hold there is but one way, to wit, to eternal life; which way,\nas I said, is Jesus Christ; for he is the new, the only new, and\nliving way to the Father of mercies, for mercy to make me capable\nof abiding with him in the heavens for ever and ever.\n\nBut sayest thou, I will be righteous in myself that I may have\nwherewith to commend me to God, when I go to him for mercy?\n\nI answer, But thou blind Pharisee; I tell thee thou hast\nno understanding of God's design by the gospel; which is, not to\nadvance man's righteousness, as thou dreamest; but to advance the\nrighteousness of his Son, and his grace by him. Indeed, if God's\ndesign by the gospel was to exalt and advance man's righteousness,\nthen that which thou hast said, would be to the purpose. For what\ngreater dignity can be put upon man's righteousness, than to admit\nit?\n\nI say then, for God to admit it, to be an advocate, an intercessor,\na mediator; for all these is that which prevaileth with God to\nshew me mercy. But this God never thought of, much less could he\nthus design by the gospel: for the text runs flat against it. Not\nof works, not of works of righteousness, which we have done; not\nof works, lest any man should boast, saying, Well, I may thank my\nown good life for mercy. It was partly for the sake of mine own\ngood deeds that I obtained mercy to be in heaven and glory. Shall\nthis be the burden of the song of heaven? Or is this that which\nis composed by that glittering heavenly host, and which we have\nread of in the holy book of God! No, no, that song runs upon\nother feet, standeth in far better strains, being composed of far\nhigher, and truly heavenly matter: For God has \"predestinated us\nunto the adoption of children by Jesus Christ to himself, according\nto the good pleasure of his will, to the praise of the glory of his\ngrace, wherein he hath made us accepted in the beloved. In whom we\nhave redemption through his blood, the forgiveness of sins, according\nto the riches of his grace.\" (Eph 1:5-7) And it is requisite,\nthat the song be framed accordingly; wherefore he saith, that the\nheavenly song runs thus: \"Thou art worthy to take the book, and\nto open the seals thereof: for thou wast slain, and hast redeemed\nus to God by thy blood, out of every kindred, and tongue, and people,\nand nation; and hast made us unto our God kings and priests; and\nwe shall reign on the earth.\" (Rev 5:9,10)\n\nHe saith not that they have redeemed, or helped to redeem and deliver\nthemselves; but that the Lamb, the Lamb that was slain; the Lamb\nonly was he that had redeemed them. Nor, saith he, that they had\nmade themselves kings and priests unto God to offer any oblation,\nsacrifice, or offering whatsoever; but that the same Lamb had\nmade them such. For they, as is insinuated by the text, were in,\namong, one with, and no better, than the kindreds, tongues, nations,\nand people of the earth. Better! No, in no wise, saith Paul (Rom\n3:9), therefore their separation from them was of mere mercy, free\ngrace, good will, and distinguishing love: not for, or because\nof, works of righteousness which any of them have done; no, they\nwere all alike. But these, because beloved, when in their blood,\naccording to Ezekiel 16 were separated by free grace. And as another\nscripture hath it, redeemed from the earth, and from among men by\nblood. (Rev 14:3,4) Wherefore deliverance from the ireful wrath\nof God, must not, neither in whole, nor in part, be ascribed to\nthe whole law, or to all the righteousness that comes by it; but\nto the Lamb of God, Jesus, the Saviour of the world; for it is He\nthat delivered us from the wrath to come: and that according to\nGod's appointment; \"For God hath not appointed us to wrath, but\nto obtain salvation by [or through] our Lord Jesus Christ.\" (1\nThess 5:9) Let every man, therefore, take heed what he doth, and\nwhereon he layeth the stress of his salvation, \"For other foundation\ncan no man lay, than that is laid, which is Jesus Christ.\" (1 Cor\n3:11)\n\nBut dost thou plead still as thou didst before, and wilt thou stand\nthereto? Why then, thy design must overcome God, or God's design\nmust overcome thee. Thy design is to give thy good life, thy good\ndeeds, a part of the glory of thy justification from the curse.\nAnd God's design is to throw all thy righteousness out into the\nstreet, into the dirt, and dunghill, as to that. Thou art for\nglory, and for glorying here before God; yea, thou art for sharing\nin the glory of justification, when that alone belongeth to God.\nAnd he hath said, \"My glory will I not give to another.\" Thou wilt\nnot trust wholly to God's grace in Christ for justification; and\nGod will not take thy stinking righteousness in, as a partner in\nthy acquitment from sin, death, wrath, and hell. Now the question\nis, who shall prevail? God, or the Pharisee? And whose word shall\nstand? His, or the Pharisee's?\n\nAlas! The Pharisee here must needs come down, for God is greater\nthan all. Also, he hath said, that no flesh shall glory in his\npresence; and that he will have mercy, and not sacrifice. And\nagain, that it is not, nor shall be, in him that wills, nor in him\nthat runs, but in God that sheweth mercy. What hope, help, stay,\nor relief then is there left for the merit-monger? What twig, or\nstraw, or twined thread is left to be a stay for his soul? This\nbesom will sweep away his cobweb: The house that this spider doth\nso lean upon, will now be overturned, and he in it to hell fire;\nfor nothing less than everlasting damnation is designed by God, and\nthat for this fearful and unbelieving Pharisee: God will prevail\nagainst him for ever.\n\nThird, But wilt thou yet plead thy righteousness for mercy? Why,\nin so doing, thou takest away from God the power of giving mercy.\nFor if it be thine as wages, it is no longer his to dispose of\nall pleasure; for that which another man oweth me, is in equity\nnot at his, but at my disposal. Did I say, that by this thy plea,\nthou takest away from God the power of giving mercy; I will add,\nyea, and also of disposing of heaven and life eternal. And then, I\npray you, what is left unto God, and what can he call his own? Not\nmercy; for that by thy good deeds thou hast purchased. Not heaven;\nfor that by thy good deeds thou hast purchased. Not eternal life;\nfor that by thy good deeds thou hast purchased. Thus, Pharisee,\nO thou self-righteous man, hast thou set up thyself above grace,\nmercy, heaven, glory; yea, above even God himself, for the purchaser\nshould in reason be esteemed above the purchase.\n\nAwake man! What hast thou done? Thou hast blasphemed God, thou\nhast undervalued the glory of his grace; thou hast, what in thee\nlieth, opposed the glorious design of heaven! Thou hast sought to\nmake thy filthy rags to share in thy justification.\n\nNow, all these are mighty sins; these have made thine iniquity\ninfinite. What wilt thou do? Thou hast created to thyself a world\nof needless miseries. I call them needless, because thou hadst\nmore than enough before. Thou hast set thyself against God in a\nway of contending; thou standest upon thy points and pantables:15\nThou wilt not bate God an ace, of what thy righteousness is worth,\nand wilt also make it worth what thyself shalt list. Thou wilt be\nthine own judge, as to the worth of thy righteousness; thou wilt\nneither hear what verdict the word has passed about it, nor wilt\nthou endure, that God should throw it out in the matter of thy\njustification, but quarrellest with the doctrine of free grace,\nor else dost wrest it out of its place to serve thy Pharisaical\ndesigns; saying, \"God, I thank thee, I am not as other men\";\nfathering upon thyself, yea, upon God and thyself, a stark lie;\nfor thou art as other men are, though not in this, yet in that;\nyea, in a far worse condition than the most of men are. Nor will\nit help thee any thing to attribute this thy goodness to the God\nof heaven: for that is but a mere toying; the truth is, the God\nthat thou intendest, is nothing but thy righteousness; and the\ngrace that thou supposest, is nothing but thine own good and honest\nintentions. So that,\n\nFourth, In all that thou sayest, thou dost but play the downright\nhypocrite. Thou pretendest indeed to mercy, but thou intendest\nnothing but merit. Thou seemest to give the glory to God; but at\nthe same time takest it all to thyself. Thou despisest others,\nand criest up thyself, and in conclusion fatherest all upon God\nby word, and upon thyself in truth. Nor is there any thing more\ncommon among this sort of men, than to make God, his grace, and\nkindness, the stalking-horse to their own praise, saying, God, I\nthank thee when they trust to themselves that they are righteous,\nand have not need of any repentance; when the truth is, they are\nthe worst sort of men in the world, because they put themselves\ninto such a state as God hath not put them into, and then impute\nit to God, saying, God, I thank thee, that thou hast done it; for\nwhat greater sin [is there] than to make God a liar, or than to\nfather that upon God which he never meant, intended, or did. And\nall this under a colour to glorify God; when there is nothing\nelse designed, but to take all glory from him, and to wear [it] on\nthine own head as a crown, and a diadem in the face of the whole\nworld.\n\nA self-righteous man therefore can come to God for mercy none\notherwise than fawningly: For what need of mercy hath a righteous\nman? Let him then talk of mercy, of grace, and goodness, and come\nin an hundred times with him, \"God, I thank thee,\" in his mouth, all\nis but words, there is no sense, nor savour, nor relish of mercy\nand favour; nor doth he in truth, from his very heart, understand\nthe nature of mercy, nor what is an object thereof; but when he\nthanks God, he praises himself; when he pleads for mercy, he means\nhis own merit; and all this is manifest from what doth follow; for,\nsaith he, \"I am not as this Publican!\" Thence clearly insinuating,\nthat not the good, but the bad, should be rejected of the God\nof heaven: That not the bad but the good; not the sinner, but\nthe self-righteous, are the most proper objects of God's favour.\nThe same thing is done by others in this our day: Favour, mercy,\ngrace, and \"God I thank thee,\" is in their mouths, but their own\nstrength, sufficiency, free-will, and the like, they are the things\nthey mean, by all such high and glorious expressions.\n\n[SECOND JUSTICE.] But, secondly, If thy plea be not for mercy, but\nfor justice, then to speak a little to that. Justice has measures\nand rules to go by; unto which measures and rules, if thou comest\nnot up, justice can do thee no good. Come then, O thou blind\nPharisee, let us pass away a few minutes in some discourse about\nthis. Thou demandest justice, because God hath said, that the man\nthat doth these things shall live in and by them. And again, the\ndoers of the law shall be justified; not in a way of mercy, but in\na way of justice. He shall live by them. But what hast thou done,\nO blind Pharisee! What hast thou done, that thou art emboldened\nto venture, to stand and fall to the most perfect justice of God?\nHast thou fulfilled the whole law, and not offended in one point?\nHast thou purged thyself from the pollutions and motions of sin\nthat dwell in the flesh, and work in thy own members? Is the very\nbeing of sin rooted out of thy tabernacle? And art thou now as\nperfectly innocent as ever was Jesus Christ? Hast thou, by suffering\nthe uttermost punishment that justice could justly lay upon thee\nfor thy sins, made fair and full satisfaction to God, according to\nthe tenor of his law for thy transgressions? If thou hast done\nall these things, then thou mayest plead something, and yet but\nsomething for thyself in a way of justice. Nay, in this I will assert\nnothing, but rather inquire:--What hast thou gained by all this\nthy righteousness? (we will now suppose what must not be granted)\nWas not this thy state when thou wast in thy first parents? Wast\nthou not innocent, perfectly innocent and righteous? And if thou\nshouldest be so now, what hast thou gained thereby? Suppose that\nthe man, that had forty years ago forty pounds of his own, and\nhad spent it all since, should yet be able now to show his forty\npounds again? What has he got thereby, or how much richer is he\nat last, than he was, when he first set up for himself. Nay, doth\nnot the blot of his ill living betwixt his first and his last,\nlie as a blemish upon him, unless he should redeem himself also\nby works of supererogation, from the scandal that justice may lay\nat his door for that?\n\nBut, I say, suppose, O Pharisee, this should be thy case, yet God\nis not bound to give thee in justice that eternal life, which by\nhis grace he bestoweth upon those, that have redemption from sin,\nby the blood of his Son. In justice therefore, when all comes to\nall, thou canst require no more than an endless life in an earthly\nparadise; for there thou wast set up at first; nor doth it appear\nfrom what hath been said, touching all that thou hast done or canst\ndo, that thou deservedst a better place.\n\nDid I say, that thou mayest require justly an endless life in an\nearthly paradise. Why? I must add to that saying, this proviso:\nIf thou continuest in the law, and in the righteousness thereof,\nelse not. But how dost thou know that thou shalt continue therein?\nThou hast no promise from God's mouth for that, nor is grace or\nstrength ministered to mankind by the covenant that thou art under.\nSo that still thou standest bound to thy good behaviour, and in\nthe day that thou dost give the first, though never so little a\ntrip, or stumble in thy obedience, thou forfeitest thine interest\nin paradise, and in justice, as to any benefit there.\n\nBut alas, what need is there that we should thus talk of things,\nwhen it is manifest, that thou hast sinned, not only before thou\nwast a Pharisee, but when, after the most strictest sect of thy\nreligion, thou livedst also a Pharisee; yea, and now in the temple,\nin thy prayer there, thou showest thyself to be full of ignorance,\npride, self-conceit, and horrible arrogancy, and desire of vain-glory,\n&c., which are none of them the seat of fruits of righteousness,\nbut the seat of the devil, and the fruit of his dwelling, even at\nthis time, in thy heart.\n\nCould it ever have been imagined, that such audacious impudence\ncould have put itself forth in any mortal man, in his approach unto\nGod by prayer, as has showed itself in thee? \"I am not as other\nmen!\" sayest thou; but is this the way to go to God in prayer? Is\nthis the way for a mortal man, that is full of sin, that stands in\nneed of mercy, and that must certainly perish without it, to come\nto God in prayer? The prayer of the upright is God's delight. But\nthe upright man glorifies God's justice, by confessing to God the\nvileness and pollution of his state and condition: He glorifies God's\nmercy by acknowledging, that that, and that only, as communicated\nof God by Christ to sinners, can save and deliver from the curse\nof the law.\n\nThis, I say, is the sum of the prayer of the just and upright man\n(Job 1:8, 40:4, Acts 13:22, Psa 38, 51, 2 Sam 6:21,22), and not as\nthou most vain-gloriously vauntest, with thy, \"God, I thank thee,\nthat I am not as other men are.\"\n\nTrue, when a man is accused by his neighbours, by a brother, by\nan enemy, and the like; if he be clear, and he may be so, as to\nwhat they shall lay to his charge, then let him vindicate, justify,\nand acquit himself, to the utmost that in justice and truth he\ncan; for his name, the preservation whereof is more to be chosen\nthan silver and gold; also his profession, yea, the name of God\ntoo, and religion, may now lie at stake, by reason of such false\naccusations, and perhaps can by no means, as to this man, be\nrecovered, and vindicated from reproach and scandal, but by his\njustifying of himself. Wherefore in such a work, a man serveth\nGod, and saves religion from hurt; yea, as he that is a professor,\nand has his profession attended with a scandalous life, hurteth\nreligion thereby: So he that has his profession attended with a good\nlife, and shall suffer it notwithstanding, to lie under blame by\nfalse accusations, when it is in the power of his hand to justify\nhimself, hurteth religion also. But the case of the Pharisee is\notherwise. He is not here a dealing with men, but God; not seeking\nto stand clear in the sight of the world, but in the sight of heaven\nitself; and that too, not with respect to what men or angels, but\nwith respect to what God and his law, could charge him with and\njustly lay at his door.\n\nThis therefore mainly altereth the case; for a man here to stand\nthus upon his points, it is death; for he affronteth God, he\ngiveth him the lie, he reproveth the law, and in sum, accuseth it\nof bearing false witness against him; he doth this, I say, even\nby saying, \"God, I thank thee, that I am not as other men are\";\nfor God hath made none of this difference. The law condemneth\nall men as sinners, and testifieth, that every imagination of the\nthought of the heart of the sons of men is only evil, and that\ncontinually. Wherefore they that do as the Pharisee did, to wit,\nseek to justify themselves before God from the curse of the law,\nby their own good doings, though they also, as the Pharisee did,\nseem to give God the thanks for all, yet do most horribly sin, even\nby their so doing, and shall receive a Pharisee's reward at last.\nWherefore, O thou Pharisee, it is a vain thing for thee either to\nthink of, or to ask for, at God's hand, either mercy or justice.\nBecause mercy thou canst not ask for, from sense of want of mercy,\nbecause thy righteousness, which is by the law, hath utterly\nblinded thine eyes, and complimenting with God doth nothing. And\nas for justice, that can do thee no good, but the more just God\nis, and the more by that he acteth towards thee, the more miserable\nand fearful will be thy condition, because of the deficiency of\nthy, so much by thee, esteemed righteousness.\n\n[The Pharisee seeth no need of mercy, but thinketh himself righteous\nbefore God.]\n\nWhat a deplorable condition then is a poor Pharisee in! For mercy\nhe cannot pray, he cannot pray for it with all his heart; for he\nseeth, indeed, no need thereof. True, the Pharisee, though he was\nimpudent enough, yet would not take all from God; he would still\ncount, that there was due to him a tribute of thanks: \"God, I\nthank thee,\" saith he, but yet not a bit of this, for mercy; but\nfor that he had let him live, for I know not for what he did thank\nhimself, till he had made himself better than other men; but that\nbetterment was a betterment in none other judgment than that of\nhis own, and that was none other but such an one as was false.\nSo then, the Pharisee is by this time quite out of doors; his\nrighteousness is worth nothing, his prayer is worth nothing, his\nthanks to God are worth nothing; for that what he had was scanty,\nand imperfect, and it was his pride that made him offer it to\nGod for acceptance; nor could his fawning thanksgiving better his\ncase, or make his matter at all good before God.\n\nBut I'll warrant you, the Pharisee was so far off from thinking thus\nof himself, and of his righteousness, that he thought of nothing\nso much as of this, that he was a happy man; yea, happier by far\nthan other his fellow rationals. Yea, he plainly declares it when\nhe saith, \"God, I thank thee, that I am not as other men are.\"\n\nO what a fool's paradise was the heart of the Pharisee now in,\nwhile he stood in the temple praying to God! \"God, I thank thee,\"\nsaid he, for I am good and holy, I am a righteous man; I have been\nfull of good works; I am no extortioner, unjust, nor adulterer,\nno nor yet as this wretched Publican. I have kept myself strictly\nto the rule of mine order, and my order is the most strict of all\norders now in being: I fast, I pray, I give tithes of all that I\npossess. Yea, so forward am I to be a religious man; so ready\nhave I been to listen after my duty, that I have asked both of God\nand man the ordinances of judgment and justice; I take delight in\napproaching to God. What less now can be mine than the heavenly\nkingdom and glory?\n\nNow the Pharisee, like Haman, saith in his heart, To whom would\nthe king delight to do honour, more than to myself? Where is the\nman that so pleaseth God, and consequently, that in equity and\nreason should be beloved of God like me? Thus like the prodigal's\nbrother, he pleadeth, saying, \"Lo, these many years do I serve\nthee, neither transgressed I at any time thy commandment.\" (Luke\n15:29) O brave Pharisee! But go on in thine oration: \"Nor yet as\nthis Publican.\"\n\nPoor wretch, quoth the Pharisee to the Publican, What comest thou\nfor? Dost think that such a sinner as thou art shall be heard of\nGod? God heareth not sinners; but if any man be a worshipper of\nGod as I am, as I thank God I am, him he heareth. Thou, for thy\npart, hast been a rebel all thy days: I abhor to come nigh thee,\nor to touch thy garments. Stand by thyself, come not near me, for\nI am more holy than thou. (Isa 65:5)\n\nHold, stop there, go no further; fie Pharisee, fie; Dost thou know\nbefore whom thou standest, to whom thou speakest, and of what the\nmatter of thy silly oration is made? Thou art now before God, thou\nspeakest now to God, and therefore in justice and honesty thou\nshouldest make mention of his righteousness, not of thine; of his\nrighteousness, and of his only.\n\nI am sure Abraham, of whom thou sayest he is thy father, never had\nthe face to do as thou hast done, though it is to be presumed he\nhad more cause so to do, than thou hast, or canst have. Abraham\nhad whereof to glory, but not before God; yea, he was called God's\nfriend, and yet would not glory before him; but humbled himself,\nwas afraid, and trembled in himself, when he stood before him,\nacknowledging of himself to be but dust and ashes. (Gen 18:27,30,\nRom 4:2) But thou, as thou hadst quite forgot, that thou wast\nframed of that matter, and after the manner of other men, standest\nand pleadest thy goodness before him. Be ashamed Pharisee! Dost\nthou think, that God hath eyes of flesh, or that he seeth as man\nsees? Is not the secrets of thy heart open unto him? Thinkest thou\nwith thyself, that thou, with a few of thy defiled ways canst cover\nthy rotten wall, that thou hast daubed with untempered mortar,\nand so hide the dirt thereof from his eyes: Or that these fine,\nsmooth, and oily words, that come out of thy mouth, will make him\nforget that thy throat is an open sepulchre, and that thou within\nart full of dead men's bones and all uncleanness? Thy thus cleansing\nof the outside of the cup and platter, and thy garnishing of the\nsepulchres of the righteous, is nothing at all in God's eyes,\nbut things that manifest, that thou art an hypocrite, and blind,\nbecause thou takest no notice of that which is within, which yet is\nthat, which is most abominable to God. For the fruit, alas, what\nis the fruit to the tree, or what are the streams to the fountain!\nThy fountain is defiled; yea, a defiler, and so that which maketh\nthy whole self, with thy works unclean in God's sight. But Pharisee,\nhow comes it to pass, that the poor Publican is now such a mote\nin thine eye, that thou canst not forbear, but must accuse him\nbefore the judgment of God: for in that thou sayest, \"that thou\nart not even as this Publican,\" thou bringest in an accusation,\na charge, a bill against him. What has he done? Has he concealed\nany of thy righteousness, or has he secretly informed against\nthee that thou art an hypocrite, and superstitious? I dare say,\nthe poor wretch has neither meddled nor made16 with thee in these\nmatters.\n\nBut what aileth the Pharisee? Doth the poor Publican stand to vex\nthee? Doth he touch thee with is dirty garments; or doth he annoy\nthee with his stinking breath? Doth his posture of standing so\nlike a man condemned offend thee? True, he now standeth with his\nhand held up at God's bar, he pleads guilty to all that is laid\nto his charge.\n\nHe cannot strut, vapour, and swagger as thou dost? but why offended at\nthis? Oh but he has been a naughty man! and I have been righteous,\nsayest thou. Well, Pharisee, well, his naughtiness shall not\nbe laid to thy charge, if thou hast chosen none of his ways. But\nsince thou wilt yet bear me down, that thou art righteous, shew\nnow, even now, while thou standest before God with the Publican,\nsome, though they be but small, yea, though but very small fruits\nof thy righteousness. Let the Publican alone, since he is speaking\nof his life before God. Or if thou canst not let him alone, yet\ndo not speak against him; for thy so doing will but prove, that\nthou rememberest the evil that the man has done unto thee; yea,\nand that thou bearest him a grudge for it too, and that while you\nstand before God.\n\nBut Pharisee, the righteous man is a merciful man, and while he\nstandeth praying, he forgiveth; yea, and also crieth to God that\nhe will forgive him too. (Mark 11:25,26, Acts 7:60) Hitherto then\nthou hast shewed none of the fruits of thy righteousness. Pharisee,\nrighteousness would teach thee to love this Publican, but thou\nshowest that thou hatest him. Love covereth the multitude of sins;\nbut hatred and unfaithfulness revealeth secrets.\n\nPharisee, thou shouldest have remembered this thy brother in this\nhis day of adversity, and shouldest have shewed, that thou hadst\ncompassion to thy brother in this his deplorable condition; but\nthou, like the proud, the cruel, and arrogant man, hast taken thy\nneighbour at the advantage, and that when he is even between the\nstraits, and standing upon the very pinnacle of difficulty, betwixt\nthe heavens and the hells, and hast done what thou couldest, what\non thy part lay, to thrust him down to the deep, saying, \"I am\nnot even as this Publican.\"\n\nWhat cruelty can be greater; what rage more furious; and what spite\nand hatred more damnable and implacable, than to follow, or take\na man while he is asking of mercy at God's hands, and to put in a\ncaveat17 against his obtaining of it, by exclaiming against him\nthat he is a sinner? The master of righteousness doth not so:\n\"Do not think,\" saith he, \"that I will accuse you to the Father.\"\n(John 5:45) The scholars of righteousness do not so. \"But as for\nme,\" said David, \"when they [mine enemies] were sick, [and the\nPublican here was sick of the most malignant disease] my clothing\nwas sackcloth, I humbled my soul with fasting; and my prayer [to\nwit, that I made for them] returned into mine own bosom. I behaved\nmyself as though he had been my friend or brother: I bowed down\nheavily, as one that mourneth for his mother.\" (Psa 35:13,14)\n\nPharisee, Dost thou see here how contrary thou art to righteous\nmen? Now then, where shall we find out one to parallel thee, but\nby finding out of him that is called the dragon; for he it is that\naccuseth poor sinners before God. (Zech 3, Rev 12)\n\n\"I am not as this Publican\": Modesty should have commanded thee\nto have bit thy tongue as to this. What could the angels think,\nbut that revenge was now in thine heart, and but that thou comest\nup into the temple, rather to boast of thyself and accuse thy\nneighbour, than to pray to the God of heaven: For what one petition\nis there in all thy prayer, that gives the least intimation, that\nthou hast the knowledge of God or thyself? Nay, what petition\nof any kind is there in thy vain-glorious oration from first to\nlast? only an accusation drawn up, and that against one helpless\nand forlorn; against a poor man, because he is a sinner; drawn up,\nI say, against him by thee, who canst not make proof of thyself\nthat thou art righteous: But come to proofs of righteousness, and\nthere thou art wanting also. What though thy raiment is better\nthan his, thy skin may be full as black: Yea, what if thy skin\nbe whiter than his, thy heart may be yet far blacker. Yea, it is\nso, for the truth hath spoken it; for within you are full of excess\nand all uncleanness. (Matt 23)\n\nPharisee, there are transgressions against the second table, and\nthe Publican shall be guilty of them: But there are sins also\nagainst the first table, and thou thyself art guilty of them.\n\nThe Publican, in that he was an extortioner, unjust, and\nan adulterer, made it thereby manifest that he did not love his\nneighbour; and thou by making a God, a Saviour, a deliverer, of\nthy filthy righteousness, doth make it appear, that thou dost not\nlove thy God; for as he that taketh, or that derogateth from his\nneighbour in that which is his neighbour's due, sinneth against\nhis neighbour, so he that taketh or derogateth from God, sinneth\nagainst God.\n\nNow then, though thou hast not, as thou dost imagine, played at\nthat low game as to derogate from thy neighbour; yet thou hast\nplayed at that high game as to derogate from thy God; for thou\nhast robbed God of the glory of salvation; yea, declared, that as\nto that there is no trust to be put in him. \"Lo, this is the man\nthat made not God his strength; but trusted in the abundance of his\nriches, and strengthened himself in his wickedness\" or substance.\n(Psa 52:7)\n\nWhat else means this great bundle of thy own righteousness, which\nthou hast brought with thee into the temple? yea, what means else\nthy commending of thyself because of that, and so thy implicit\nprayer, that thou for that mightest find acceptance with God?\n\nAll this, what does it argue, I say, but thy diffidence of God?\nand that thou countest salvation safer in thine own righteousness,\nthan in the righteousness of God; and that thy own love to, and\ncare of thy own soul, is far greater, and so much better, than\nis the care and love of God. And is this to keep the first table;\nyea, the first branch of that table, which saith, \"Thou shalt love\nthe Lord thy God?\" For thy thus doing cannot stand with love to\nGod.\n\nHow can that man say, I love God, who from his very heart shrinketh\nfrom trusting in him? Or, how can that man say, I would glorify\nGod, who in his very heart refuseth to stand and fall by his mercy?\n\nSuppose a great man should bid all the poor of the parish to his\nhouse to dinner, and should moreover send by the mouth of his\nservant, saying, My lord hath killed his fatlings, hath furnished\nhis table, and prepared his wine, nor is there want of anything,\ncome to the banquet: Would it not be counted as a high affront to,\ngreat contempt of, and much distrust in the goodness of the man\nof the house, if some of these guests should take with them, out\nof their own poor store, some of their mouldy crusts, and carry\nthem with them, lay them on their trenchers upon the table before\nthe lord of the feast, and the rest of his guests, out of fear that\nhe yet would not provide sufficiently for those he had bidden to\nhis dinner that he made?\n\nWhy Pharisee, this is thy very case, Thou hast been called to a\nbanquet, even to the banquet of God's grace, and thou hast been\ndisposed to go; but behold, thou hath not believed, that he would\nof his own cost make thee a feast, when thou comest; wherefore\nof thy own store thou hast brought with thee, and hast laid upon\nthy trencher 18 on his table, thy mouldy and hoary crusts in the\npresence of the angels, and of this poor Publican; yea, and hast\nvauntingly said upon the whole, \"God, I thank thee, that I am not\nas other men are.\" I am no such NEEDY man. (Luke 15:7) \"I am no\nextortioner, nor unjust, no adulterer, nor even as this Publican.\"\nI am come indeed to thy feast, for of civility I could do no less;\nbut for thy dainties, I need them not, I have of such things\nenough of mine own.19 (Luke 18:9) I thank thee therefore for\nthy offer of kindness, but I am not as those that have, and stand\nin need thereof, \"nor yet as this Publican.\" And thus feeding\nupon thine own fare, or by making a composition of his and thine\ntogether, thou condemnest God, thou countest him insufficient or\nunfaithful; that is, either one that hath not enough, or having\nit, will not bestow it upon the poor and needy, and therefore,\nof mere pretence thou goest to his banquet, but yet trustest to\nthine own, and to that only.\n\nThis is to break the first table; and so to make thyself a sinner\nof the highest form: for the sins against the first table, are\nsins of an higher nature than are the sins against the second.\nTrue, the sins of the second table are also sins against God,\nbecause they are sins against the commandments of God: but the\nsins that are against the first table, are sins not only against\nthe command, but against the very love, strength, holiness, and\nfaithfulness of God. And herein stands thy condition; thou hast\nnot, thou sayest thou hast not done injury to thy neighbour; but\nwhat of that, IF THOU HAST REPROACHED GOD THY MAKER? This is, as\nif a man should be in with his fellow-servant, and out with his\nmaster.\n\nPharisee, I will assure thee, thou art besides the saddle;20 thy\nstate is not good, thy righteousness is so far off from doing of\nthee any good, that it maketh thee to be a greater sinner than\nif thou hadst none at all, because it fighteth more immediately\nagainst the mercy, the love, the grace, and goodness of God, than\nthe sins of other sinners, as to degree, does.\n\nAnd as they are more odious and abominable in the sight of God,\nas they needs must, if what is said be true, as it is; so they are\nmore dangerous to the life and soul of man: for that they always\nappear unto him in whom they dwell, and to him that trusteth in\nthem, not to be sins and transgressions, but virtues and excellent\nthings. Not things that set a man further off, but the things,\nthat bring a man nearer to God, than those that want them are or\ncan be. This therefore is the dangerous estate of those that go\nabout to establish their own righteousness, that neither have, nor\ncan, while they are so doing, submit themselves to the righteousness\nof God. (Rom 10:3) It is far more easy to persuade a poor wretch,\nwhose life is debauched, and whose sins are written in his\nforehead, to submit to the righteousness of God, that is, to the\nrighteousness that is of God's providing and giving; than it is to\npersuade a self-righteous man to do it. For the profane are sooner\nconvinced, as of the necessity of righteousness to save him: so\nthat he has none of his own to do him that pleasure, and therefore\nmost gladly he accepteth of, and submitteth himself to the help\nand health and salvation that is in the righteousness and obedience\nof another man.\n\nAnd upon this account it is, that Christ saith, \"The Publicans and\nthe Harlots\" enter into the kingdom of heaven before the Scribes\nand Pharisees. (Matt 21:31) Poor Pharisee, what a loss art thou\nat? thou art not only a sinner, but a sinner of the highest form.\nNot a sinner by such sins (by such sins chiefly) as the second\ntable doth make manifest; but a sinner chiefly in that way, as no\nself-righteous man did ever dream of. For when the righteous man\nor Pharisee shall hear that he is a sinner, he replieth, \"I am\nnot as other men are.\"\n\nAnd because the common and more ordinary description of sin, is\nthe transgression against the second table, he presently replieth\nagain, I am not as this Publican is; and so shrowdeth himself\nunder his own lame endeavours, and ragged, partial patches of\nmoral or civil righteousness. Wherefore when he heareth, that his\nrighteousness is condemned, slighted, and accounted nothing worth,\nthen he fretteth, and fumeth, and chafeth and would kill the man,\nthat so slighteth and disdaineth his goodly righteousness; but\nChrist and the true gospel-teacher still goeth on, and condemneth\nall his righteousness to be as menstruous rags, an abomination to\nGod, and nothing but loss and dung.\n\nNow menstruous rags, things that are an abomination, and dung, are\nnot fit matter to make a garment of to wear, when I come to God\nfor life, much less to be made my friend, my advocate, my mediator\nand spokesman, when I stand betwixt heaven and hell, to plead for\nme that I might be saved. (Isa 64:6, Luke 16:15, Phil 3:6-8)\n\nPerhaps some will blame me, and count me also worthy thereof,\nbecause I do not distinguish betwixt the matter and the manner of\nthe Pharisee's righteousness. And let them condemn me still; for,\nsaving the holy law, which is neither the matter nor manner of the\nPharisee's righteousness, but rather the rules, if he will live\nthereby, up to which he should completely come in every thing\nthat he doth. And I say again, that the whole of the Pharisee's\nrighteousness is sinful, though not with and to me, yet with and\nbefore the God of heaven. Sinful I say it is, and abominable, both\nin itself, and also in its effects.\n\n[The Pharisee's whole righteousness sinful.]\n\nFirst, In itself; for that it is imperfect, scanty, and short of\nthe rule by which righteousness is enjoined, and EVEN with which\nevery act should be: For shortness here, even every shortness in\nthese duties, is sin, and sinful weakness; wherefore the curse\ntaketh hold of the man for coming short, but that it could not\njustly do, if he coming short was not his sin: Cursed is every one\nthat doeth not, and that continueth not to do all things written\nin the law. (Deu 27:26, Gal 3:10)\n\nSecond, It is sinful, because it is wrought by sinful flesh; for\nall legal righteousness is a work of the flesh. (Rom 4:1, Phil\n3:3-8)\n\nA work, I say, of the flesh; even of that flesh, who, or which\nalso committeth the greatest enormities. For the flesh is but one,\nthough its workings are divers: Sometimes in a way most notoriously\nsensual and devilish, causing the soul to wallow in wickedness as\nthe sow doth to wallow in the mire.\n\nBut these are not all the works of the flesh; the flesh sometimes\nwill attempt to be righteous, and set upon doing actions, that in\ntheir perfection would be very glorious and beautiful to behold.\nBut because the law is only commanding words, and yieldeth no help\nto the man that attempts to perform it; and because the flesh is\nweak, and cannot do of itself that which it beginneth to meddle\nwith, therefore this most glorious work of the flesh faileth.\n\nBut, I say, as it is a work of the flesh, it cannot be good,\nforasmuch as the hand that worketh it, is defiled with sin: For\nin a good man, one spiritually good, \"that is in his flesh there\ndwells no good thing,\" but consequently that which is bad; how\nthen can the flesh of a carnal, graceless man, and such a one is\nevery Pharisee and self-righteous man in the world, produce, though\nit joineth itself to the law, to the righteous law of God, that\nwhich is good in his sight.\n\nIf any shall think that I pinch so hardly, because I call man's\nrighteousness which is of the law, of the righteous law of God,\nflesh; let them consider that which follows; to wit, That though\nman by sin, is said to be dead in sin and trespasses, yet not so\ndead, but that he can act still in his own sphere. That is, to do,\nand choose to do, either that which by all men is counted base,\nor that which by some is counted good, though he is not, nor can\nall the world make him capable of doing anything that may please\nhis God.\n\nMan by nature, as dead as he is, can, and that with the will of\nhis flesh, will his own salvation. Man by nature can, and that by\nthe power of the flesh, pursue and follow after his own salvation;\nbut then he wills it, and pursues or follows after it, not in\nGod's way, but his own. Not by faith in Christ, but by the law of\nMoses, see Romans 10:16, 31, 10:3-7.\n\nWherefore it is no error to say, that a man naturally has Will,\nand a Power to pursue his will, and that as to his salvation. But\nit is a damnable error to say, that he hath will and power to\npursue it, and that in God's way. For then we must hold that the\nmysteries of the gospel are natural; for that natural men, or men\nby nature, may apprehend and know them; yea, and know them to be\nthe only means by which they must obtain eternal life: for the\nunderstanding must act before the will; yea, a man must approve\nof the way to life by Jesus Christ, before his mind will budge,\nor stir, or move that way: \"But the natural man receiveth not the\nthings of the Spirit of God; [of the gospel] for they are foolishness\nunto him, neither can he know them because they are spiritually\ndiscerned.\" (1 Cor 2:14)\n\nHe receiveth not these things; that is, his mind and will lie\ncross unto them, for he counts them foolishness; nor can all the\nnatural wisdom in the world, cause that his will should fall in\nwith them, because it cannot discern them.\n\nNature discerneth the law, and the righteousness thereof; yea, it\ndiscerneth it, and approveth thereof; that is, that the righteousness\nof it is the best and only way to life, and therefore the natural\nwill and power of the flesh, as here you see in the Pharisee, do\nsteer their course by that for eternal life. (1 Cor 2:14)\n\nThe righteousness of the law therefore is a work of the flesh,\na work of sinful flesh, and therefore must needs be as filth and\ndung, and abominable as to that for which this man hath produced\nit, and presented it in the temple before God.\n\nNor is the Pharisee alone entangled in this mischief; many souls are\nby these works of the flesh flattered, as also the Pharisee was,\ninto an opinion, that their state is good, when there is nothing\nin it. the most that their conversion amounteth to, is, the Publican\nis become a Pharisee; the open sinner is become a self-righteous\nman. Of the black side of the flesh he hath had enough, now therefore\nwith the white side of the flesh he will recreate himself. And\nnow, most wicked must he needs be, that questioneth the goodness\nof the state of such a man. He, of a drunkard, a swearer, an\nunclean person, a sabbath-breaker, a liar, and the like, is become\nreformed; a lover of righteousness, a strict observer, doer, and\ntrader in the formalities of the law, and a herder with men of\nhis complexion. And now he is become a great exclaimer against\nsin and sinners, defying to acquaint with those that once were\nhis companions, saying, \"I am not even as this Publican.\"\n\nTo turn therefore from the flesh to the flesh, from sin to man's\nrighteousness: yea, to rejoice in confidence, that thy state is\nbetter than is that of the Publican: I mean, better in the eyes of\ndivine justice, and in the judgment of the law; and yet to be found\nby the law, not in the spirit, but in the flesh; not in Christ,\nbut under the law; not in a state of salvation, but of damnation,\nis common among men: For they, and they only, are the right men,\n\"which worship God in the Spirit, and rejoice in Christ Jesus,\nand have no confidence in the flesh.\" Where by flesh, must not be\nmeant the horrible transgressions against the law, though they are\nalso called the works of the flesh (Gal 5:19), for they minister\nno occasion unto men, to have confidence in them towards God: but\nthat is that, which is insinuated by Paul, where he saith, he had\n\"no confidence in the flesh,\" though he might have had it, as he\nsaid, \"Though I might also have confidence in the flesh. If any\nother man,\" saith he, \"thinketh that he hath whereof he might\ntrust in the flesh, I more\" (Phil 3:3,4): And then he repeats a\ntwo-fold privilege that he had by the flesh. First, That he was\none of the seed of Abraham, and of the tribe of Benjamin, an Hebrew\nof the Hebrews, &c.\n\nSecondly, That he had fallen in with the strictest men of that\nreligion, which was such after the flesh; to wit, to be a Pharisee,\nand was the son of a Pharisee, had much fleshly zeal for God, and\nwas \"touching the righteousness which is in the law blameless.\"\n(Phil 3:6)\n\nBut, I say still, there is nothing but flesh, flesh; fleshly\nprivileges, and fleshly righteousness, and so consequently a fleshly\nconfidence, and trust for heaven. This is manifest for these very\nthings, when the man had his eyes enlightened, he counted all but\nloss and dung, that he might be found in Christ, not having his\nown righteousness which is of the law, but that which is through\nthe faith of Christ, the righteousness which is of God by faith.\n\n[Godly men are afraid of their own righteousness.]\n\nAnd this leads me to another thing, and that is, to tell thee, O\nthou blind Pharisee that thou canst not be in a safe condition,\nbecause thou hast thy confidence in the flesh, that is, in the\nrighteousness of the flesh. For \"all flesh is grass, and all the\ngoodliness thereof is as the flower of the field\": and the flesh\nand the glory of that being as weak as the grass, which today is,\nand tomorrow is cast into the oven, is but a weak business for a\nman to venture his eternal salvation upon. Wherefore, as I also\nhinted before, the godly-wise have been afraid to be found in their\nrighteousness, I mean their own personal righteousness, though\nthat is far better, than can be the righteousness of any carnal\nman: for the godly man's righteousness is wrought in the spirit and\nfaith of Christ; but the ungodly man's righteousness is of the\nflesh, and of the law. Yet I say, this godly man is afraid to stand\nby his righteousness before the tribunal of God, as is manifest\nin these following particulars.\n\nFirst, He sees sin in his righteousness, for so the prophet intimates,\nwhen he saith, \"All our righteousnesses are as filthy rags\" (Isa\n64:6): but there is nothing can make one's righteousness filthy\nbut sin. It is not the poor, the low, the mean, the sickly,\nthe beggarly state of a man, nor yet his being hated of devils,\npersecuted of men, broken under necessities, reproaches, distresses,\nor any kind of troubles of this nature, that can make the godly\nman's righteousness filthy; nothing but SIN can do it, and that\ncan, doth, hath, and will do it. Nor can any man, be he who he\nwill, and though he watches, prays, strives, denies himself, and\nputs his body under what chastisement or hardships he can; yea,\nthough he also shall get his spirit and soul hoisted up to the\nhighest peg, or pin of sanctity, and holy contemplation, and so\nhis lusts to the greatest degree of mortification; but sin will\nbe with him in the best of his performances. With him, I say,\nto pollute and defile his duties, and to make his righteousness\nspecked and spotted, filthy and menstruous.\n\nI will give you two or three instances for this. 1. Nehemiah was\na man, in his day, one that was zealous, very zealous for God, for\nhis house, for his people, and for his ways; and so continued,\nand that from first to last, as they may see that please to read\nthe relation of his action; yet when he comes seriously to be\nconcerned with God about his duties, he relinquisheth a standing\nby them. True, he mentioneth them to God, but confesseth that there\nis imperfections in them, and prayeth that God will not wipe them\naway: \"Wipe not out my good deeds, O my God, that I have done\nfor the house of my God, and for the offices thereof.\" And again,\n\"Remember me, O my God, concerning this,\" also another good deed,\n\"and spare me according to the greatness of thy mercy:--Remember\nme, O my God, for good.\" (Neh 13)\n\nI do not think that by these prayers he pleadeth for an acceptation\nof his person, as touching justification from the curse of the\nlaw, as the poor blind Pharisee doth; but that God would accept\nof his service, as he was a son, and not deny to give him a reward\nof grace for what he had done, since he was pleased to declare\nin his testament, that he would reward the labour of love of his\nsaints with an exceeding weight of glory; and therefore prayeth,\nthat God would not wipe away his good deeds, but remember him for\ngood, according to the greatness of his mercy.\n\n2. A second instance is that of David, where he saith, \"Enter not\ninto judgment with thy servant\": O Lord; \"for in thy sight shall no\nman living be justified.\" (Psa 143:2) David, as I also have hinted\nbefore is said to be a man after God's own heart (Acts 13:22),\nand as here by the Spirit he acknowledges him for his servant;\nyet behold how he shrinketh, how he draweth back, how he prayeth,\nand petitioneth, that God would vouchsafe so much as not to enter\ninto judgment with him. Lord, saith he, if thou enterest into\njudgment with me, I die, because I shall be condemned; for in thy\nsight I cannot be justified; to wit, by my own good deeds. Lord,\nat the beginning of thy dealing with me, by thy law and my works\nI die, therefore do not so much as enter into judgment with me,\nO Lord. Nor is this my case only, but it is the condition of all\nthe world: \"For in thy sight shall NO man living be justified.\"\n\n3. A third instance is, that general conclusion of the apostle,\n\"But that no man is justified by the law in the sight of God,\nit is evident: for, The just shall live by faith.\" (Gal 3:11) By\nthis saying of Paul, as he taketh up the sentence of the prophet\nHabakkuk (2:4), so he taketh up this sentence, yea, and the personal\njustice of David also. No man, saith he, is justified by the law\nin the sight of God; no, no just man, no holy man, not the strictest\nand most righteous man. But why not? why? Because the just shall\nlive by faith.\n\nThe just man, therefore, must die, if he has not faith in another\nrighteousness, than that which is of the law; called his own:\nI say, he must die, if he has none other righteousness than that\nwhich is his own by the law.21 Thus also Paul confesses of himself:\nI, saith he, know nothing by myself, either before conversion or\nafter; that is, I knew not, that I did anything before conversion,\neither against the law, or against my conscience; for I was then,\ntouching the righteousness which is of the law, blameless. Also,\nsince my conversion, I know nothing by myself; for \"I have lived\nin all good conscience before God unto this day.\" (Acts 23:1)\n\nA great saying, I promise you. I doubt this is more than our\nglorious justitiaries can say, except they say and lie. Well, but\nyet, \"I am not hereby justified.\" (1 Cor 4:4, Phil 3:7) Nor will\nI dare to venture the eternal salvation of my soul upon mine own\njustice, \"but he that judgeth me is the Lord.\" That is, though\nI, through my dimsightedness, cannot see the imperfections of my\nrighteousness; yet the Lord, who is my judge, and before whose\ntribunal I must shortly stand, can and will; and if in his sight\nthere shall be found no more but one spot in my righteousness, I\nmust, if I plead my righteousness, fall for that.\n\nSecond, That the best of men are afraid to stand before God's tribunal,\nthere to be judged by the law as to life and death, according\nto the sufficiency or non-sufficiency of their righteousness, is\nevident, because by casting away their own, in this matter, they\nmake all the means they can for this; that is, that his mercy,\nby an act of grace, be made over to them, and that they in it may\nstand before God to be judged.\n\nHence David cries out so often, \"Lead me, O Lord, in thy\nrighteousness.\" (Psa 5:8) \"Deliver me in thy righteousness.\" (Psa\n31:1) \"Judge me, O Lord my God, according to thy righteousness.\"\n(Psa 35:24) \"Quicken me in thy righteousness.\" (Psa 119:40) \"O\nLord,\" says he, \"give ear to my supplications; in thy faithfulness\nanswer me, and in thy righteousness. And enter not into judgment\nwith thy servant\": O Lord: \"For in thy sight shall no man living\nbe justified.\" (Psa 143:1,2) And David, What if God doth thus?\nWhy then, saith he, \"My tongue shall speak of thy righteousness.\"\n(Psa 35:28) \"My tongue shall sing aloud of thy righteousness.\"\n(Psa 51:14) \"My mouth shall shew forth thy righteousness.\" Yea,\n\"I will make mention of thy righteousness, even of thine only.\"\n(Psa 71:15,16)\n\nDaniel also, when he comes to plead for himself and his people, he\nfirst casts away his and their righteousness, saying, \"For we do\nnot present out supplications before thee for our righteousnesses.\"\nAnd pleads God's righteousness, and that he might have a share and\ninterest in that, saying, \"O Lord, righteousness belongeth unto\nthee\" (9:7,18), to wit, that righteousness, for the sake of which,\nmercy and forgiveness, and so heaven and happiness is extended to\nus.\n\nRighteousness belongeth to thee, and is thine, as nearly as sin, shame,\nand confusion, is ours, and belongeth to us, which righteousness\nhe afterwards calleth \"The Lord,\" saying, do it, for the Lord's\nsake; read the 16, 17, verses of the ninth of Daniel. \"O Lord,\"\nsaith he, \"according to all thy righteousness, I beseech thee, let\nthine anger and thy fury be turned away from thy city Jerusalem,\nthy holy mountain: because for our sins, and for the iniquities\nof our fathers, Jerusalem and thy people are become a reproach to\nall that are about us. Now therefore, O our God, hear the prayer\nof thy servant, and his supplications, and cause thy face to\nshine upon thy sanctuary that is desolate, for the Lord's sake.\"\nFor the sake of the Lord Jesus Christ; for on him Daniel now had\nhis eye, and through him to the Father he made his supplication;\nyea, and the answer was according to his prayer, to wit, that God\nwould have mercy on Jerusalem, and that he would in his time send\nthe Lord, the Messias, to bring them in everlasting righteousness\nfor them.\n\nPaul also, as I have hinted before, disclaims his own righteousness,\nand layeth fast hold on the righteousness of God: seeking to be found\nin that, or in him that has it, not having his own righteousness;\nfor he knew that when the rain descends, the winds blow, and\nthe floods come down falls on all men, but they that have that\nrighteousness. (Phil 3)\n\nNow the earnest desire of the righteous to be found in God's\nrighteousness, ariseth from strong conviction of the imperfections\nof their own, and of good knowledge that was given them of the\nterror that will attend men at the day of the fiery trial; to wit,\nthe day of judgment. For although men can now flatter themselves\ninto a fool's paradise, and persuade themselves that all shall\nbe well with them then, for the sake of their own silly and\nvain-glorious performances; yet when the day comes that shall\nburn like an oven, and when all that have done wickedly shall be\nas stubble, and so will all appear to be that are not found in\nChrist, then will their righteousness vanish like smoke, or be\nlike fuel for that burning flame. And hence the righteousness that\nthe godly seek to be found in, is called the name of the Lord, a\nstrong tower, a rock, a shield, a fortress, a buckler, a rock of\ndefence, UNTO which they resort, and INTO which they run and are\nsafe.\n\nThe godly wise therefore do not, as this Pharisee, bring their own\nrighteousness into the temple, and there buoy up themselves and\nspirits by that into a conceit, that for the sake of that, God\nwill be merciful and good unto them: but throwing away their own,\nthey make to God for his, because they certainly know, even by\nthe word of God, that in the judgment none can stand the trial,\nbut those that are found in the righteousness of God.\n\nThird, That the best of men are afraid to stand before God's\ntribunal by the law, there to be judged to life and death, according\nto the sufficiency or non-sufficiency of their righteousness, is\nevident: for they know, that it is a vain thing to seek by acts\nof righteousness to make themselves righteous men, as is the way\nof all them that seek to be justified by the deeds of the law.\n\nAnd herein lieth the great difference between the Pharisee and the\ntrue Christian man. The Pharisee thinks, by acts of righteousness\nhe shall make himself a righteous man, therefore he cometh into\nthe presence of God well furnished, as he thinks, with his negative\nand positive righteousness.\n\nGrace suffereth not a man to boast it before God, whatever he saith\nbefore me: \"His soul which is lifted up, is not upright in him\"\n(Hab 2:4): And better is the poor in spirit, than the proud in\nspirit. The Pharisee was a very proud man, a proud, ignorant man,\nproud of his own righteousness, and ignorant of God's: for had\nhe not, he could not, as he did, have so condemned the Publican,\nand justified himself.\n\n[The Pharisee ignorant that he must be righteous before he can do\nrighteousness.]\n\nAnd I say again, that all this pride and vain-glorious shew of the\nPharisee, did arise from his not being acquainted with this; that\na man must be good, before he can do good; he must be righteous,\nbefore he can do righteousness. This is evident from Paul, who\ninsinuateth this as the reason, why \"none do good,\" even because\nThere is none that is righteous, no, not one. \"There is none\nrighteous,\" saith he; and then follows, \"There is none that doeth\ngood.\" (Rom 3:10-12) For it is not possible for a man, that is not\nfirst made righteous by the God of heaven, to do anything that in\na proper, in a law, or in a gospel-sense may be called righteousness.\nMeddle with righteous things he may; attempt to make himself\na righteous man, by his so meddling with them, he may; but work\nrighteousness, and so by such works of righteousness, make himself\na righteous man, he cannot.\n\nThe righteousness of a carnal man, is indeed by God called\nrighteousness; but it must be understood, as spoken in the dialect\nof the world; or with reference to the world's matters. The world\nindeed calls it righteousness; and it will do no harm, if it\nbear that term with reference to worldly matters. Hence worldly\ncivilians are called good and righteous men, and so, such as\nChrist, under that notion, neither died for, nor giveth his grace\nunto. (Rom 5:7,8) But we are not now discoursing about any other\nrighteousness, than that which is so accounted either in a law, or\nin a gospel-sense; and therefore let us a little more touch upon\nthat.\n\nA man then must be righteous in a law-sense, before he can do acts\nof righteousness, I mean that are such, in a gospel-sense. Hence\nfirst, you have true gospel-righteousness made the fruit of a\nsecond birth. \"If ye know that he [Christ] is righteous, ye know\nthat every one that doeth righteousness is born of him.\" (1 John\n2:29) Not born of him by virtue of his own righteous actions, but\nborn of him by virtue of Christ's mighty working with his word\nupon the soul; who afterwards, from a principle of life, acteth\nand worketh righteousness.\n\nAnd he saith again, \"Little children, let no man deceive you, he\nthat doeth righteousness is righteous, even as he is righteous.\"\n(1 John 3:7) Upon this scripture, I will a little comment, for the\nproof of what is urged before; namely, that a man must be righteous\nin a law-sense, before he can do such things that may be called acts\nof righteousness in a gospel-sense. And for this, this scripture,\nministereth to us two things to be considered by us.\n\nThe first is, that he that doeth righteousness is righteous.\n\nThe second is, that he that doeth righteousness is righteous, as\nChrist is righteous.\n\nFirst, He that doeth righteousness; that is, righteousness which\nthe gospel calleth so, is righteous; that is, precedent to, or\nbefore he doth that righteousness. For he doth not say, he shall\nmake his person righteous by acts of righteousness that he shall\ndo; for then an evil tree may bear good fruit: yea, and may make\nitself good by doing so: But he saith, he that doeth righteousness\nis righteous; as he saith, he that doeth righteousness IS born of\nhim.\n\nSo then, a man must be righteous before he can do righteousness,\nbefore he can do righteousness in a gospel-sense.\n\nSecond, Our second thing then is to inquire, with what righteousness\na man must be righteous, before he can do that which in a gospel-sense\nis called righteousness?\n\nAnd first, I answer, He must be righteous in a law-sense; that is,\nhe must be righteous in the judgment of the law. This is evident,\nbecause he saith, he that doeth righteousness is righteous as\nhe is righteous. That is, in a law-sense; for Christ in no sense\nis righteous in the judgment of charity only; but in his meanest\nacts, if it be lawful to make such comparison, he was righteous\nin a law-sense, or in the judgment of the law. Now the apostle\nsaith, \"That he that doeth righteousness IS righteous, as HE is\nrighteous.\" They are the words of God, and therefore I cannot err\nin quoting of them, though I may not so fully, as I would, make\nthe glory of them shine in speaking to them.\n\nBut what righteousness is that, with which a man must stand righteous\nin the judgment of the law, before he shall or can be found to do\nacts of righteousness, that by the gospel are so called? I answer.\n\nFirst, It is none of his own which is of the law, you may be sure;\nfor he hath this righteousness before he doeth any that can be\ncalled his own. \"He that doeth righteousness is righteous\" already,\nprecedent to, or before he doth that righteousness; yea, he is\nrighteous before, even as HE is righteous.\n\nSecond, It cannot be his own which is of the gospel; that is,\nthat which floweth from a principle of grace in the soul: for he\nis righteous before he doeth this righteousness. He that doeth\nrighteousness, IS righteous. He doth not say he that hath done it,\nbut he that doeth it; respecting the act while it is in doing, he\nis righteous. He is righteous even then, when he is a doing of the\nvery first act of righteousness; but an act, while it is in doing,\ncannot, until it is done, be called an act of righteousness; yet,\nsaith the text, \"He is righteous.\"\n\nBut again, if an act, while it is in doing, cannot be called an\nact of righteousness; to be sure, it cannot have such influences\nas to make the actor righteous; to make him righteous, as the Son\nof God is righteous, and yet the righteousness with which this\ndoer is made righteous, and that before he doeth righteousness,\nis such; for so saith the text, that makes him righteous as he is\nrighteous.\n\nBesides, it cannot be his own, which is gospel-righteousness, flowing\nfrom a principle of grace in the soul; for that in its greatest\nperfection in us, while we live in this world, is accompanied with\nsome imperfections; to wit, our faith, love, and whole course of\nholiness is wanting, or hath something lacking in it. They neither\nare apart, nor when put all together, perfect, as to the degree,\nthe uttermost degree of perfection.\n\nBut the righteousness under consideration, with which the man,\nin that of John, is made righteous, is a perfect righteousness;\nnot only with respect to the nature of it, as a penny is as\nperfect silver as a shilling; nor yet with respect to a comparative\ndegree; for so a shilling arriveth more toward the perfection of\nthe number twenty, than doth a two-penny or a three-penny piece:\nbut it is a righteousness so perfect, that nothing can be added\nto it, nor can any thing be taken from it: for so implieth the\nwords of the text, \"he is righteous, as Christ is righteous.\" Yea,\nthus righteous before, and in order to his doing of righteousness.\nAnd in this he is like unto the Son of God, who was also\nrighteous before he did acts of righteousness referring to a law\nof commandment: wherefore it is said, that as he is, so are we\nin this world. As he is or was righteous, before he did acts of\nrighteousness among men by a law, so are HIS righteous, before they\nact righteousness among men by a law. \"He that doth righteousness\nis righteous, as HE is righteous.\"\n\nChrist was righteous, before he did righteousness, with a two-fold\nrighteousness. He had a righteousness as he was God; his godhead\nwas perfectly righteous; yea, it was righteousness itself. His\nhuman nature was perfectly righteous, it was naturally spotless\nand undefiled. Thus his person was righteous, and so qualified to\ndo that righteousness, that because he was born of a woman, and\nmade under the law, he was bound by the law to perform.\n\nNow, as he is, so are we: not by way of natural righteousness,\nbut by way of resemblance thereunto. Had Christ, in order to his\nworking of righteousness, a two-fold righteousness inherent in\nhimself, the Christian, in order to his working of righteousness,\nhath belonging to him a two-fold righteousness. Did Christ's\ntwo-fold righteousness qualify him for that work of righteousness,\nthat was of God designed for him to do? Why the Christian's two-fold\nrighteousness doth qualify him for that work of righteousness,\nthat God hath ordained, that he should do and walk in this world.\n\nBut you may ask, what is that righteousness, with which a Christian\nis made righteous before he doth righteousness?\n\nI answer, It is a two-fold righteousness.\n\nI. It is a righteousness put upon him.\n\nII. It is a righteousness put into him. I. For the first, It\nis righteousness put upon him, with which also he is clothed as\nwith a coat or mantle (Rom 3:22), and this is called the robe of\nrighteousness; and this is called the garments of salvation. (Isa\n61:10)22 This righteousness is none other but the obedience of\nChrist; the which he performed in the days of his flesh, and can\nproperly be called no man's righteousness, but the righteousness\nof Christ; because no man had a hand therein, but he completed\nit himself. And hence it is said, That \"by the obedience of one\nshall many be made righteous.\" (Rom 5:19) By the obedience of one,\nof one man Jesus Christ, as you have it in verse 15 for he came\ndown into the world to this very end; that is, to make a generation\nrighteous, not by making of them laws, and prescribing unto them\nrules: for this was the work of Moses, who said, \"And it shall\nbe our righteousness, if we observe to do all these commandments\nbefore the Lord our God, as he hath commanded us.\" (Deu 6:25,\n24:13) Nor yet by taking away by his grace the imperfections of\ntheir righteousness, and so making of that perfect by additions\nof his own; but he makes them righteous by his obedience; not in\nthem, but for them, while he personally subjected himself to his\nFather's law on our behalf, that he might have a righteousness to\nbestow upon us. And hence we are said to be made righteous, while\nwe work not; and to be justified while ungodly (Rom 4:5), which\ncan be done by no other righteousness than that, which is the\nrighteousness of Christ by performance, the righteousness of God\nby donation, and our righteousness by imputation. For, I say, the\nperson that wrought this righteousness for us, is Christ Jesus; the\nperson that giveth it to us, is the Father; who hath made Christ\nto be unto us righteousness, and hath given him to us for this\nvery end, that we might be made the righteousness of God in him (1\nCor 1:30, 2 Cor 5:21), And hence it is so often said, One shall\nsay, surely in the Lord have I righteousness and strength. And\nagain, \"In the Lord shall all the seed of Israel be justified, and\nshall glory.\" \"This is the heritage of the servants of the Lord,\nand their righteousness is of me, saith the Lord.\" (Isa 45:24,25,\n54:17)\n\nThis righteousness is that which justifieth, and which secureth the\nsoul from the curse of the law; by hiding, through its perfection,\nall the sins and imperfections of the soul. Hence it follows,\nin that fourth of the Romans, \"Even as David also describeth\nthe blessedness of the man, unto whom God imputeth righteousness\nwithout works, saying, Blessed are they whose iniquities are\nforgiven, and whose sins are covered. Blessed is the man to whom\nthe Lord will not impute sin.\"\n\nAnd this it doth, even while the person that by grace is made\na partaker, is without good works, and so ungodly. This is the\nrighteousness of Christ, Christ's personal performances, which\nhe did when he was in this world; that is that, by which the soul\nwhile naked, is covered, and so hid as to its nakedness, from\nthe divine sentence of the law; \"I spread my skirt over thee, and\ncovered thy nakedness.\" (Eze 16:8)\n\nNow this obediential righteousness of Christ, consisteth of two\nparts. 1. In a doing of that which the law commanded us to do. 2.\nIn a paying that price for the transgression thereof, which justice\nhath said, shall be required at the hand of man; and that is the\ncursed death. In the day that thou eatest thereof, thou shalt die\nthe death; to wit, the death that comes by the curse of the law.\nSo then, Christ having brought in that part of obedience for us,\nwhich consisteth in a doing of such obediential acts of righteousness\nwhich the law commands; he addeth thereto the spilling of his\nblood, to be the price of our redemption from that cursed death,\nthat by sin we had brought upon our bodies and souls. And thus\nare the Christians made perfectly righteous; they have the whole\nobedience of Christ made over to them; to wit, that obedience\nthat standeth in doing the law, and that obedience that standeth\nin paying of a price for our transgressions. So then, Doth the\nlaw call for righteousness? Here it is. Doth the law call for\nsatisfaction for our sins? Here it is. And what can the law say\nany more to the sinner but that which is good, when he findeth in\nthe personal obedience of Christ for him, that which answereth to\nwhat it can command, that which it can demand of us.\n\nHerein then standeth a Christian's safety, not in a bundle of\nactions of his own, but in a righteousness which cometh to him by\ngrace and gift; for this righteousness is such as comes by gift,\nby the gift of God. Hence it is called the gift of righteousness,\nthe gift by grace, the gift of righteousness by grace, which is\nthe righteousness of one, to wit, the obedience of Jesus Christ.\n(Rom 5:15-19)\n\nAnd this is the righteousness by which, he that doth righteousness,\nis righteous as HE is righteous; because it is the very self-same\nrighteousness, that the Son of God hath accomplished by himself.\nNor has he any other or more excellent righteousness, of which\nthe law taketh notice, or that it requireth, than this. For as for\nthe righteousness of his godhead, the law is not concerned with\nthat; for as he is such, the law is his creature, and servant,\nand may not meddle with him.\n\nThe righteousness also of his human nature, the law hath nothing\nto do with that; for that is the workmanship of God, and is as\ngood, as pure, as holy and undefiled, as is the law itself. All\nthen that the law hath to do with, is to exact complete obedience\nof him that is made under it, and a due satisfaction for the breach\nthereof, the which, if it hath, then Moses is content.\n\nNow, this is the righteousness, with which the Christian, as to\njustification, is made righteous; to wit, a righteousness, that\nis neither essential to his godhead, nor to his manhood; but such\nas standeth in that glorious person, who was such, his obedience\nto the law. Which righteousness himself had, with reference to\nhimself, no need of at all, for his godhead; yea, his manhood was\nperfectly righteous without it. This righteousness therefore was\nthere, and there only, necessary, where Christ was to be considered\nas God's servant and our surety, to bring to God Jacob again,\nand to restore the preserved of Israel. For though Christ was a\nSon, yet he became a servant to do, not for himself, for he had\nno need, but for us, the whole law, and so bring in everlasting\nrighteousness for us.\n\nAnd hence it is said, that Christ did what he did for us: He became\nthe end of the law for righteousness for us; he suffered for us\n(1 Peter 2:21); he died for us (1 Thess 5:10); he laid down his\nlife for us (1 John 3:16), and he gave himself for us. (Gal 1:4)\nThe righteousness then that Christ did fulfil, when he was in\nthe world, was not for himself simply considered, nor for himself\npersonally considered, for he had no need thereof; but it was for\nthe elect, the members of his body.\n\nChrist then did not fulfil the law for himself, for he had no need\nthereof. Christ again did fulfil the law for himself, for he had\nneed of the righteousness thereof; he had need thereof for the\ncovering of his body, and the several members thereof; for they,\nin a good sense, are himself, members of his body, of his flesh,\nand of his bones; and he owns them as parts of himself in many\nplaces of the holy scripture. (Eph 5:30, Acts 9:4,5, Matt 25:45,\n10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) This righteousness\nthen, even the whole of what Christ did in answer to the law, it\nwas for his, and God hath put it upon them, and they are righteous\nin it, even righteous as he is righteous. And this they have before\nthey do acts of righteousness.\n\nII. There is righteousness put into them, before they act righteous\nthings. A righteousness, I say, put into them; or I had rather\nthat you should call it a principle of righteousness; for it is a\nprinciple of life to righteousness. Before man's conversion, there\nis in him a principle of death by sin; but when he is converted to\nChrist, there is put into him a principle of righteousness, that\nhe may bring forth fruit unto God. (Rom 7:4-6)\n\nHence they are said to be quickened, to be made alive, to be risen\nfrom death to life, to have the Spirit of God dwelling in them;\nnot only to make their souls alive, but to quicken their mortal\nbodies to that which is good. (Rom 8:11)\n\nHere, as I hinted before, they that do righteousness are said to be\nborn of him, that is, antecedent to their doing of righteousness\n(1 John 2:29), \"born of him,\" that is, made alive with new spiritual\nand heavenly life. Wherefore the exhortation to them is, \"Neither\nyield ye your members as instruments of unrighteousness unto sin:\nbut yield yourselves unto God, as those that are alive from the\ndead, and your members as instruments of righteousness unto God.\"\n(Rom 6:13)\n\nNow this principle must also be in men, before they can do that\nwhich is spiritually and gospelly good: For whatever seeming good\nthing any man doth, before he has bestowed upon him this heavenly\nprinciple from God, it is accounted nothing, it is accounted sin\nand abomination in the sight of God; for an evil tree cannot bring\nforth good fruit: Men do not gather grapes of thorns; neither\nof a bramble gather they figs. Either make the tree good and his\nfruit good, or the tree evil and his fruit evil. (Luke 6:43-45)\nIt is not the fruit that makes the tree, but the tree that makes\nthe fruit. A man must be good, before he can do good, and evil\nbefore he can do evil.\n\nThey be not righteous actions that make a righteous man; nor be\nthey evil actions that make a wicked man: for a tree must be a\nsweeting tree before it yield sweetings;23 and a crab tree before\nit bring forth crabs.24\n\nThis is that which is asserted by the Son of God himself; and it\nlieth so level with reason and the nature of things, that it cannot\nbe contradicted. (Matt 7:16-18) \"A good man out of the good treasure\nof his heart, bringeth forth that which is good; and an evil man\nout of the evil treasure of his heart, bringeth forth that which\nis evil.\" (Luke 6:45) But this, notwithstanding all that can\nbe said, seemeth very strange to the carnal world; for they will\nnot be otherwise persuaded, but that they be good deeds that make\ngood men, and evil ones that make evil men: And so by such dotish\napprehensions do what in them lieth to fortify their hearts with\nthe mists of darkness against the clear shining of the word, and\nconviction of the truth.\n\nAnd thus it was from the beginning: Abel did his first services\nto God from this principle of righteousness; but Cain would have\nbeen made righteous by his deed; but his deed not flowing from\nthe same root of goodness, as did Abel's, notwithstanding he did\nit with the very best he had, is yet called evil: For he wanted,\nI say, the principles, to wit, of grace and faith, without which\nno action can be counted good in a gospel sense.\n\nThese two things then, that man must have that will do righteousness.\nHe must have put upon him the perfect righteousness of Christ; and\nhe must have dwelling in him, as a fruit of the new birth, a principle\nof righteousness. Then indeed he is a tree of righteousness, and\nGod is like to be glorified in, and by him; but this the Pharisee\nwas utterly ignorant of, and at the remotest distance from it.\n\n[The righteousness of Christ, unto justification, must be imputed\nto the Christian before he can attain the principle of righteousness\nunto sanctification.]\n\nQuest. You may ask me next, But which of these are first bestowed\nupon the Christian, the perfect righteousness of Christ unto\njustification, or this gospel principle of righteousness unto\nsanctification?\n\nAnsw. The perfect righteousness of Christ unto justification, must\nfirst be made over to him by an act of grace. This is evident,\n\n1. Because, he is justified as ungodly; that is, whilst he is\nungodly: But it must not be said of them, that have this principle\nof grace in them, that they are ungodly; for they are saints and\nholy. But this righteousness, by IT God justifieth the ungodly,\nby imputing it to them, when, and while they, as to a principle\nof grace, are graceless.\n\nThis is further manifested thus: The person must be accepted before\nthe performance of the person can; \"And the Lord had respect unto\nAbel, and to his offering.\" (Gen 4:4) If he had respect to Abel's\nperson first, yet he must have respect unto it for the sake of\nsome righteousness; but Abel, in that, had no righteousness; for\nthat he acted after that God had had respect unto his person.25\n\"And the LORD had respect unto Abel, and to his offering: But unto\nCain, and to his offering, he had not respect.\"\n\nThe prophet Ezekiel also shows us this; where, by the similitude\nof the wretched infant, and of the manner of God's receiving it to\nmercy, he shows how he received the Jews to favour. First, saith\nhe, \"I spread my skirt over thee, and covered thy nakedness.\"\n(16:8) There is justification; \"I covered thy nakedness.\" But what\nmanner of nakedness was it? Was it utter nakedness, nakedness in\nits perfection? Yes, it was then as naked as naked could be, even\nas naked as in the day that it was born. And as thus naked, it\nwas covered, not with anything, but with the skirt of Christ; that\nis, with his robe of righteousness, with his obedience, that he\nperformed by himself for that very purpose. For by the obedience\nof one many are made righteous.\n\n2. Righteousness unto justification must be first, because the\nfirst duty that a Christian performeth to God, must be accepted,\nnot for the sake of the principle from which in the heart it flows,\nnor yet for the sake of the person that acts it; but for the sake\nof Christ, whose righteousness it is, by which, before the sinner,\nhe stands just before God. And hence it is said, \"By faith Abel\noffered unto God a more excellent sacrifice than Cain.\" (Heb 11:4)\nBy faith he did it; but faith hath respect to the righteousness\nthat justifies. For we are justified by faith, not by faith as\nit is a grace, nor by faith as it is an acting grace; but by the\nrighteousness of faith; that is, by that righteousness that faith\nembraceth, layeth hold of, and helpeth the soul to rest upon, and\nto trust to, for justification of life, which is the obedience\nof Christ. Besides, it is said, by faith he offered; faith then,\nfaith in Christ, was precedent to his offering.\n\nNow since faith was in being and in act before his offer, and since\nbefore his offer, he had no personal goodness of his own, faith\nmust look out from home: I say, it must look out to another than\nto him in whom it resided for righteousness; and finding the\nrighteousness of Christ to be the righteousness, which by God\nwas designed to be performed for the justification of a sinner,\nit embraces it, and through it offereth to God a more excellent\nsacrifice than Cain.\n\nHence it follows, \"by which he obtained witness that he was righteous.\"\nBy which, not by his offering, but by his faith. For his offering,\nsimply as an offering, could not have made him righteous, if\nhe had not been righteous before; \"for an evil tree cannot bring\nforth good fruit.\" Besides, if this be granted, why had not God\nrespect to Cain's offering, as well as to Abel's? For, did Abel\noffer? so did Cain. Did Abel offer his best? so did Cain his. And\nif with this, we shall take notice of the order of their offering,\nCain seemed to offer first, and so with the frankest will, and\nforwardest mind; but yet, saith the text, \"The Lord had respect\nto Abel and to his offering.\" But why to Abel? Why, because his\nperson was made righteous before he offered his gift: \"By which\nhe obtained witness that he was righteous.\" God testifying of his\ngifts, that they were good and acceptable, because they declared\nAbel's acceptation of the righteousness of Christ, for his justice,\nthrough the riches of the grace of God.\n\nBy faith then, Abel offered to God a more excellent sacrifice than\nCain. He shrouded himself under the righteousness of Christ, and\nso, as out of that righteousness, he offered to God; God also\nlooking and finding him there, where also he could not have been,\nas to his own apprehension, no otherwise than by faith, he accepted\nof his gift; by which acceptation, for so you may understand it\nalso, God testified that he was righteous: For God receiveth not\nthe gifts and offerings of those that are not righteous, for their\nsacrifices are an abomination unto him. (Prov 21:27)\n\nAbel then was righteous before; he was, I say, made righteous first,\nas he stood ungodly in himself; God justifieth the ungodly. (Rom\n4) Now being justified, he was righteous; and being righteous, he\noffered his sacrifice of praise to God, or other offerings which\nGod accepted, because he believed in his Son, as also other scriptures\nmanifest abundantly. But this our Pharisee understandeth not.\n\n3. Righteousness by imputation must be first, because we are made\nso, to wit, by another, \"By the obedience of one shall many be\nmade righteous.\" Now to be made righteous, implies a passiveness\nin him that is so made, and the activity of the work to lie in some\nbody else; except he had said, they had made themselves righteous;\nbut that it doth not, nor doth the text leave to any the least\ncountenance so to insinuate: Nay, it plainly affirms the contrary,\nfor it saith, by the obedience of one, of one man Jesus Christ,\nmany are made righteous; by the righteousness of one (Rom 5), So\nthen, if they be MADE righteous by the righteousness of one: I\nsay, if many be made righteous by the righteousness of one, then\nare they that are so, as to themselves, passive and not active,\nwith reference unto the working out of this righteousness. They\nhave no hand in that; for that is the act of ONE, the righteousness\nof ONE, the obedience of ONE, the workmanship of ONE, even of\nChrist Jesus.\n\nAgain, if they are made righteous by this righteousness, then also\nthey are passive, as to their first privilege by it; for they are\nmade righteous by it; they do not make themselves righteous; no,\nthey do not make themselves righteous by it.\n\nImputation is also the act of God. Even as David also describeth\nthe blessedness of the man, unto whom God imputeth righteousness.\nThe righteousness then is the work of Christ, his own obedience\nto his father's law; the making of it ours, is the act of his\nfather, and of his infinite grace; \"But of him are ye in Christ\nJesus, who of God is made unto us wisdom, and righteousness.\" \"For\nhe [God] hath made him to be sin for us, who knew no sin, that\nwe might be made the righteousness of God in him.\" And both these\nthings God showed to our first parents when he acted in grace\ntowards them after the fall.\n\nThere it is said, the Lord God made unto Adam, and unto his wife,\ncoats of skins, and clothed them. (Gen 3:21)\n\nWhence note,\n\n(1.) That Adam and his wife were naked both in God's eye, and in\ntheir own. (verse 10,11)\n\n(2.) That the Lord God made coats of skins.\n\n(3.) That in his making of them, he had respect to Adam and to his\nwife, that is, he made them for them.\n\n(4.) That when he had made them, he also clothed them therewith.\n\nThey made not the coats, nor did God bid them make them; but God\ndid make them himself to cover their nakedness with. Yea, when\nhe had made them, he did not bid them put them on, but he himself\ndid clothe them with them: For thus runs the text; \"Unto Adam also\nand to his wife did the Lord God make coats of skins, and clothed\nthem.\" O! It was the Lord God that made this coat, with which a\npoor sinner is made righteous! And it is also the Lord God that\nputteth it upon us. But this our Pharisee understandeth not.\n\nBut now, if a man is not righteous before he is made so, before\nthe Lord God has, by the righteousness of another, made him so;\nthen whether this righteousness come first or last, the man is\nnot righteous until it cometh, and if he be not righteous until\nit cometh, then what works soever are done before it comes, they\nare not the works of a righteous man, nor the fruits of a good tree,\nbut of a bad. And so again, this righteousness must first come\nbefore a man be righteous, and before a man does righteousness.\nMake the tree good and its fruit will be good.\n\nNow, since a man must be made righteous before he can do\nrighteousness, it is manifest his works of righteousness do not\nmake him righteous, no more than the fig makes its own tree a\nfig-tree, or than the grape doth make its own vine a vine. Hence\nthose acts of righteousness, that Christian men do perform, are\ncalled the fruits of righteousness, which are by Jesus Christ to\nthe glory and praise of God. (Phil 1:11)\n\nThe fruits of righteousness they are by Jesus Christ, as the fruits\nof the tree are by the tree itself. For the truth is, that principle\nof righteousness, of which mention has been made before, and\nconcerning which I have said, it comes in, in the second place;\nit is also originally to be found for us no where but in Christ.\n\nHence it is said to be by Jesus Christ, and again, \"of his fulness\nhave all we received, and grace for grace.\" (John 1:16) A man must\nthen be united to Christ first, and so being united, he partaketh\nof this benefit, to wit, a principle that is supernatural, spiritual,\nand heavenly. Now his being united to Christ, is not of, or from\nhimself, but of, and from the Father, who, as to this work, is\nthe husbandman; even as the twig that is grafted into the tree,\nofficiateth not, that is, grafteth not itself thereinto, but is\ngrafted in by some other, itself being utterly passive as to that.\nNow being united unto Christ, the soul is first made partaker of\njustification, or of justifying righteousness, and now no longer\nbeareth the name of an ungodly man, for he is made righteous by\nthe obedience of Christ, he being also united to Christ, partaketh\nof the root and fatness of Christ; the root, that is, his divine\nnature; the fatness, that is, that fulness of grace that is laid\nup in him to be communicated unto us, even as the branch that is\ngrafted into the olive-tree, partaketh of the root and fatness of\nthe olive-tree. Now partaking thereof, it quickeneth, it groweth,\nit buddeth, and yieldeth fruit to the glory and praise of God.\n(Rom 11:17)\n\nBut these things, as I have often said, the poor Pharisee was\nignorant of, when so swaggeringly he, with his, \"God I thank thee,\"\ncame into the temple to pray and indeed, in that which hath here\nbeen said, is something of the mystery of God's will in his way\nwith his elect; and such a mystery it is, that it lieth hid for\never to nature and natural men; for they think of nothing less\nthan of this, nor of nothing more, when they think of their souls\nand of salvation, than that something must be done by themselves\nto reconcile them to God. Yea, if through some common convictions\ntheir understandings should be swayed to a consenting to that,\nthat justification is of grace by Christ, and not of works by\nmen; yet conscience, reason, and the law of nature, not being as\nyet subdued by the power and glory of grace unto the obedience of\nChrist, will rise up in rebellion against this doctrine, and will\noverrule and bow down the soul again to the law and works thereof\nfor life.\n\n4. Righteousness by imputation must be first, because, else faith,\nwhich is a part, yea, a great part, of that which is called a\nprinciple of grace in the soul, will have nothing to fix itself\nupon, nor a motive to work by. Let this therefore be considered\nby those that are on the contrary side.\n\nFaith, so soon as it has being in the soul, is like the child that\nhas being in the mother's lap, it must have something to feed\nupon, not something at a distance, afar off, or to be purchased,\nI speak now as to justification from the curse, but something by\npromise made over of grace to the soul; something to feed upon to\nsupport from the fears of perishing by the curse for sin. Nor can\nit rest content with all duties and performances, that other\ngraces shall put the soul upon; nor with any of its own works,\nuntil it reaches and takes hold of the righteousness of Christ.\nFaith is like the dove, that found no rest any where in all the\nworld until it returned to Noah into the ark. But this our Pharisee\nunderstandeth not.\n\nObjection. Perhaps some may object, That from this way of reasoning\nit is apparent, that sanctification is first, since the soul may\nhave faith, and so a principle of grace in it; and yet, as yet it\ncannot find Christ to feed and to refresh the soul withal.\n\nAnsw. From this way of reasoning it is not at all apparent, that\nsanctification, or a principle of grace is in the soul before\nrighteousness is imputed, and the soul made perfectly righteous\nthereby. And for the clearing up of this let me propose a few\nthings.\n\n(1.) Justifying righteousness, to wit, the obedience of that one\nman Christ is imputed to the sinner to justify him in God's sight.\nFor his law calls for perfect righteousness, and before that be\ncome TO, and put UPON the poor sinner, God cannot bestow other\nspiritual blessings upon him; because by the law he has pronounced\nhim accursed; by the which curse, he is also so holden, until a\nrighteousness shall be found upon the sinner, that the law, and\nso divine justice can alike approve of, and be contented with.\nSo then, as to the justification of the sinner, there must be\na righteousness for God; I say, for the sinner, and for God. For\nthe sinner to be clothed with, and for God to look upon, that he\nmay, for the sake thereof in a way of justice, bless the sinner\nwith forgiveness of sins: For forgiveness of sins is the next\nthing that followeth upon the appearance of the sinner before God\nin the righteousness of Christ. (Rom 4:6,7)\n\nNow, upon this forgiveness, follows the second blessing. Christ\nhath redeemed us from the curse of the law, being made a curse for\nus. And so, consequently, hath obtained for us the forgiveness\nof sins: for he that is delivered from the curse, hath received\nforgiveness of sins, or rather is made partaker thereof; now being\nmade a partaker thereof, the second blessing immediately follows:\nto wit, the blessing of Abraham, that is, \"the promise of the spirit\nthrough faith\" (Gal 3:13,14), but this our Pharisee understandeth\nnot.\n\nBut now, although it be of absolute necessity that imputed righteousness\nbe first TO the soul; that is, that perfect righteousness be found\nupon the sinner first by God, that he may bestow other blessings\nin a way of justice. Yet it is not of absolute necessity that the\nsoul should see this first.\n\nLet God then put righteousness, the righteousness of his Son upon\nme; and by virtue of that, let the second blessing of God come\nin to me; and by virtue of that, let me be made to see myself a\nsinner, and Christ's righteousness, and my need of it, in the doctrine\nof it, as it is revealed in the scriptures of truth. Let me then\nbelieve this doctrine to be true, and be brought by my belief\nto repentance for my sins, to hungering and thirsting vehemently\nafter this righteousness; for this is \"the kingdom of God and his\nrighteousness.\" Yea, let me pray, and cry, and sigh, and groan\nday and night to the God of this righteousness, that he will\nof grace make me a partaker: And let me thus prostrate before my\nGod, all the time that in wisdom he shall think fit. And in his\nown time he shall show me, that I am a justified person, a pardoned\nperson, a person in whom the Spirit of God hath dwelt for some\ntime, though I knew it not.\n\nSo then justification before God is one thing; and justification in\nmine own eyes is another: not that these are two justifications,\nbut the same righteousness by which I stand justified before God,\nmay be seen of God, when I am ignorant of it; yea, for the sake\nof it I may be received, pardoned, and accounted righteous of him,\nand yet I may not understand it. Yea, further, he may proceed in\nthe way of blessing, to bless me with additional blessings, and\nyet I be ignorant of it.\n\nSo that the question is not, Do I find that I am righteous? But\nam I so? Doth God find me so, when he seeth that the righteousness\nof his Son is upon me, being made over to me by an act of his grace?\nFor I am justified freely by his grace, through the redemption which\nis in Jesus Christ, whom God hath set forth to be a propitiation\nthrough faith in his blood, to declare his righteousness for the\nredemption of sins that are past, through the forbearance of God.\n(Rom 3:25) But this our Pharisee understandeth not.\n\nI am then made righteous first, by the righteousness of another;\nand because I am thus righteous, God accepteth of my person as\nsuch, and bestoweth upon me his grace; the which, at first, for\nwant of skill and experience in the word of righteousness, I make\nuse of but poorly, and have need to be certified that I am made\nrighteous, and that I have eternal life (Heb 5:13), not by faith\nfirst and immediately, but by the written word, which is called\nthe word of faith; which word declareth unto me, to whom grace,\nand so faith in the seed of it is given, that I have eternal life;\nand that I should with boldness, in peace and joy, believe on the\nSon of God. (Rom 15:13, 1 John 5:13) But,\n\nAgain, I, in the first acts of my faith, when I am come at Christ,\ndo not accept of him, because, I know I am righteous, either with\nimputed righteousness, or with that which is inherent: both these,\nas to my present privilege in them, may be hidden from mine eyes,\nand I only put upon taking of encouragement to close with Christ\nfor life and righteousness, as he is set forth to be a propitiation\nbefore mine eyes, in the word of the truth of the gospel; to which\nword I adhere as, or because I find, I want peace with God in my\nsoul, and because I am convinced, that the means of peace is not\nto be found any where but in Jesus Christ. Now, by my thus adhering\nto him, I find stay for my soul, and peace to my conscience,\nbecause the word doth ascertain me, that he that believeth on him\nhath remission of sins, hath eternal life, and shall be saved from\nthe wrath to come.\n\nBut alas! who knows the many straights, and as I may say, the\nstress of weather, I mean the cold blasts of hell, with which the\npoor soul is assaulted, betwixt its receiving of grace, and its\nsensible closing with Jesus Christ? 26 None, I daresay, but IT and\nits FELLOWS. \"The heart knoweth his own bitterness; and a stranger\ndoth not intermeddle with his joy.\" (Prov 14:10) No sooner doth\nSatan perceive that God is doing with the soul, in a way of grace\nand mercy, but he endeavoureth what he may, to make the renewing\nthereof bitter and wearisome work to the sinner. O what mists,\nwhat mountains, what clouds, what darkness, what objections, what\nfalse apprehensions of God, of Christ, of grace, of the word,\nand of the soul's condition, doth he now lay before it, and haunt\nit with; whereby he fighteth, dejecteth, casteth down, daunteth,\ndistresseth, and almost driveth it quite into despair. Now, by the\nreason of these things, faith, and all the grace that is in the\nsoul, is hard put to it to come at the promise; and by the promise\nto Christ, as it is said, when the tempest and great danger of\nshipwreck lay upon the vessel in which Paul was, They \"had much\nwork to come by the boat.\" (Acts 27:16) For Satan's design is, if\nhe cannot keep the soul from Christ, to make his coming to him,\nand closing with him, as hard, difficult, and troublesome, as he\nby his devices can. But faith, true justifying faith, is a grace,\nthat is not weary by all that Satan can do; but meditateth upon\nthe word, and taketh stomach, and courage, fighteth, and crieth,\nand by crying and fighting, by help from heaven, its way is made\nthrough all the oppositions that appear so mighty, and draweth\nup at last to Jesus Christ, into whose bosom it putteth the soul,\nwhere, for the time, it sweetly resteth after its marvellous\ntossings to and fro.27\n\nAnd besides what hath been said, let me yet illustrate this truth\nunto you by this familiar similitude.\n\nSuppose a man, a traitor, that by the law should die for his sin,\nis yet such an one, that the king hath exceeding kindness for; may\nnot the king pardon this man of his clemency; yea, order that his\npardon should be drawn up and sealed, and so in every sense be\nmade sure; and yet, for the present, keep all this close enough\nfrom the ears, or the knowledge of the person therein concerned.\nYea, may not the king after all leave this person, with others\nunder the same transgression, to sue for, and obtain this pardon\nwith great expense and difficulty, with many tears and heart-achings,\nwith many fears, and dubious cogitations.\n\nWhy this is the case between God and the soul that he saveth; he\nsaveth him, pardoneth him, and secureth him from the curse and\ndeath that to him is due for sin, but yet doth not tell him so, but\nascends in his great suit unto God for it. Only this difference\nwe must make in this between God and the potentates of this world:\nGod cannot pardon before the sinner stands before him righteous\nby the righteousness of Christ; because he has in judgment, and\njustice, and righteousness threatened and concluded, that he that\nwants righteousness shall die.\n\nAnd I say again, because this righteousness is God's, and at God's\ndisposal only; it is God that must make a man righteous before\nhe can forgive him his sins, or bestow upon him of his secondary\nblessings; to wit, his Spirit, and the graces thereof. And I say\nagain, it must be this righteousness; for it can be no other, that\nmust justify a sinner from sin in the sight of God, and from the\nsentence of his law. But\n\n(2.) This is, and must be the way of God with the sinner, that\nfaith may not only have an object to work upon, but a motive to\nwork by.\n\nHere, as I said, Faith hath an object to work upon, and that is the\nperson of Christ, and that personal righteousness of his, which\nhe in the days of his flesh did finish to justify sinners withal.\nThis is, I say, the object of faith for justification, whereunto\nthe soul by it doth continually resort. Hence David said to Christ,\n\"Be thou my strong habitation\"; or as you have it in the margin,\n\"Be thou to me for a rock of habitation, whereunto I may continually\nresort\" (Psa 71:3): And two things he inserts by so saying.\n\nThe first is, That the Christian is a man under continual exercises,\nsometimes one way, and sometimes another; but all his exercises\nhave a tendency in them more or less to spoil him; if he deals\nwith them hand to hand; therefore he is rather for flying than\nstanding; for flying to Christ, than for grappling with them in\nand by his own power.\n\nThe second is, That Christ is of God, provided to be our shelter as\nto this very thing. Hence his name is said to be a strong tower,\nand that the righteous run into it, and are safe. (Prov 18:10) That\nalso of David in the 56th psalm is very pregnant to this purpose;\n\"Mine enemies,\" saith he, \"would daily swallow me up, for they\nbe many that fight against me, O thou most high.\" And what then?\nWhy, \"what time I am afraid,\" saith he, \"I will trust in thee.\"\nThus you see, faith hath an object to work upon to carry the soul\nunto, and to secure the soul in, in times of difficulty, and that\nthey are almost continually, and that object is Jesus Christ, and\nhis righteousness. But,\n\nAgain, as faith hath an object to work upon, so it hath a motive\nto work by; and that is the love of God in giving of Christ to the\nsoul for righteousness. Nor is there any profession, religion, or\nduty and performance, that is at all regarded, where this faith,\nwhich by such means can work, is wanting. \"For in Jesus Christ\nneither circumcision availeth any thing, nor uncircumcision; but\nfaith which worketh by love.\" (Gal 5:6) So he saith not here, but\nfaith which acteth lovely, or but faith whose fruit is love, though\ntrue faith hath love for its offspring, but faith which worketh\nBY love; that is true saving justifying faith, as it beholdeth\nthe righteousness of Christ, as made over to the soul for\njustification, so it beholdeth love, love to be the cause of its\nso being made over. It beholdeth love in the Father, in giving of\nhis Son; and love in the Son, in giving of himself to be made\nsoul-saving righteousness for me. And this seeing, it worketh or\nthis apprehending, it worketh by it; that is, it is stirred up to\nan holy boldness of venturing all eternal concerns upon Christ,\nand also to an holy endeared affecting love of him for his sweet\nand blessed redeeming love. Hence the apostle saith, \"The love of\nChrist constraineth us; because we thus judge, that if one died\nfor all, then were all dead: And that he died for all, that they\nwhich live should not henceforth live unto themselves, but unto\nhim which died for them, and rose again.\" (2 Cor 5:14,15)\n\nThus then is the heart united in affection and love to the Father\nand the Son, for the love that they have shewed to the poor sinner,\nin their thus delivering him from the wrath to come. Nor doth\nthis love of God cause that the faith of the poor man should work\nby IT to him alone, no; for by this love faith worketh, in sweet\npassions and pangs of love, to all that are thus reconciled, as\nthis sinner seeth he is. The motive then, whereby faith worketh,\nboth as to justification, and sanctification, the great motive\nto them, I say, is love, the love of God, and the love of Christ:\n\"We love him because he first loved us.\" That is, when our faith\nhath told us so; for so are the words above, \"We have known and\nbelieved the love that God hath to us.\" And then, \"We love him\nbecause he first loved us.\" And then, \"This commandment have we\nfrom him, That he who loveth God, love his brother also.\" (1 John\n4:16-21) But this our poor Pharisee understandeth not. But,\n\n5. Righteousness by imputation must be first, to cut off boasting\nfrom the heart, conceit, and lips of men, Wherefore he saith as\nalso was hinted before, That we are justified freely by the grace\nof God, not through, or for the sake of an holy gospel principle\nin us; but \"through the redemption that is in Jesus Christ,\" &c.\n\"Where is boasting then? It is excluded. By what law? of works?\nNay: but by the law of faith.\" (Rom 3:24,27) And this is the law\nof faith that we are justified as afore [is shewn].\n\nNor can any man propound such an essential way to cut off boasting\nas this, which is of God's providing: for what has man here to\nboast of? No righteousness, nor yet of the application of it to\nhis soul. The righteousness is Christ's, not the sinner's. The\nimputation is God's, not the sinner's. The cause of imputation\nis God's grace and love, not the sinner's works of righteousness.\nThe time of God's imputing righteousness, is when the sinner was\na sinner, wrapped up in ignorance, and wallowing in his vanity;\nnot when he was good, or when he was seeking of it; for his\ninward gospel goodness is a fruit of the imputation of justifying\nrighteousness, as has been already shewed. \"Where is boasting then?\"\nWhere is our Pharisee then, with his brags of not being as other\nmen are? It is excluded, and he with it, and the poor Publican\ntaken into favour, that boasting might be cut off. \"Not of works,\nlest any man should boast.\" There is no trust to be put in men,\nthose that seem most humble, and that to appearance, are farthest\noff from pride, it is natural to them to boast; yea, to boast\nnow, now they have no cause to boast. For by grace are we saved\nthrough FAITH, and that not of ourselves, it is the gift of God.\nNot of works, lest any man should boast.\n\nBut if man is so prone to boast, when yet there is no ground\nof boasting in him, nor yet in what he doeth, how would he have\nboasted, had he been permitted by the God of heaven to have done\nsomething, though that something had been but a very little\nsomething towards his justification. But God has prevented boasting\nby doing as he has done. (Eph 2:8,9) Nay, the apostle addeth\nfurther, lest any man should boast, that as to good works, \"we\nare God's workmanship, created in Christ Jesus unto good works,\nwhich God hath before ordained, that we should walk in them.\"\n(verse 10) Can the tree boast, because it is a sweeting tree,28\nsince it was not the tree, but God that made it such: Where is\nboasting then? \"But of him are ye in Christ Jesus, who of God is\nmade unto us wisdom, and righteousness, and sanctification, and\nredemption: That according as it is written, He that glorieth, let\nhim glory in the Lord.\" (1 Cor 1:30,31) Where is boasting then?\nWhere is our Pharisee then, with all his works of righteousness,\nand with his boasts of being better than his neighbours?\n\nObjection. It may be said, If we should be justified for the sake\nof our inherent righteousness, since that righteousness is the\ngift of God, will it not follow that boasting is in the occasion\nthereof, cut off.\n\nAns. No, for although the principle of inherent righteousness be\nthe gift of God, yet it bringeth forth fruits by man, and through\nman, and so man having a hand therein, though he should have never\nso little, he has an occasion offered him to boast. Yea, if a man\nshould be justified before God by the grace, or the working of the\ngrace of faith in him, he would have ground of occasion to boast,\nbecause faith, though it be the gift of God, yet as it acteth in\nman, takes man along with it in its so acting; yea, the acting of\nfaith is as often attributed to the man by whom it is acted, and\noftener, than to the grace itself. How then can it be, but that\nman must have a hand therein, and so a ground therein, or thereof\nto boast.\n\nBut now! since justification from the curse of the law before God,\nlieth only and wholly in God's imputing of Christ's righteousness\nto a man, and that too, while the man to whom it is imputed, is\nin himself wicked and ungodly, there is no room left for boasting\nbefore God, for that is the boasting intended; but rather an\noccasion given to shame and confusion of face, and to stop the\nmouth for ever, since justification comes to him in a way so far\nabove him, so vastly without him, his skill, help, or what else\nsoever. (Eze 16:61-63)\n\n6. Righteousness by imputation must be first, that justification\nmay not be of debt, but of mercy and grace. This is evident from\nreason: It is meet that God should therefore justify us by a\nrighteousness of his own, not of his own prescribing, for that he\nmay do, and yet the righteousness be ours; but of his own providing,\nthat the righteousness may be his. \"Now to him that worketh,\nis the reward not reckoned of grace, but of debt.\" (Rom 4:4) If I\nwork for justifying righteousness, and that way get righteousness,\nmy justification is not of grace but of debt, God giveth it not\nunto me, for he oweth it unto me; so then it is no longer his but\nmine: Mine not of grace, but debt: And if so then, I thank him\nnot for remission of sins, nor for the kingdom of heaven, nor for\neternal life; for if justifying righteousness is of debt, then\nwhen I have it, and what dependeth thereon, I have but mine own,\nthat which God oweth to me.\n\nNor will it help at all to say, but I obtain it by God's grace in\nme, because that doth not cut off my work, nor prevent my having\nof an hand in my justifying righteousness.\n\nSuppose I give a man materials, even all materials that are necessary\nto the completing of such or such a thing; yet if he worketh,\nthough the materials be mine, I am to him a debtor, and he deserveth\na reward. Thou sayest, God has given thee his Spirit, his grace,\nand all other things that are necessary for the working up of\na complete righteousness. Well, but is thy work required to the\nfinishing of this righteousness? If so, this is not the righteousness\nthat justifieth, because it is such as has thy hand, thy workmanship\ntherein, and so obtains a reward. And observe it, righteousness,\njustifying righteousness, consisteth not in a principle of\nrighteousness, but in works of righteousness; that is, in good\nduties, in obedience, in a walking in the law to the pleasing of\nthe law, and the content of the justice of God.\n\nI suppose again, that thou shalt conclude with me, that justifying\nrighteousness, I mean that which justifies from the curse of the\nlaw, resideth only in the obedience of the Son of God; and that the\nprinciple of grace that is in thee, is none of that righteousness,\nno, not then when thou hast to the utmost walked with God according\nto thy gift and grace: Yet if thou concludest that this principle\nmust be in thee, and these works done by thee, before this justifying\nrighteousness is imputed to thee for justification, thou layest\nin a caveat against justification by grace; and also concludest,\nthat though thou art not justified by thy righteousness, but\nby Christ, yet thou art justified by Christ's righteousness, for\nthe sake of thine own, and so makest justification to be still a\ndebt. But here the scripture doth also cut thee off: \"Not for thy\nrighteousness, or for the uprightness of thine heart dost thou\ngo to possess their land\"; which was but a type of heaven, and\nif our righteousness cannot give us by its excellency a share in\nthe type, be sure, that for it, we shall never be sharers in the\nantitype itself. \"Understand therefore, that the Lord thy God giveth\nthee not this good land to possess it, for thy righteousness; for\nthou art a stiff-necked people.\" (Deu 9:5,6)\n\nGospel-performances therefore are not first; that was first, for\nthe sake of which, God did receive these people into favour with\nhimself, and that was a covenant righteousness; and where could\nthat covenant righteousness be found but in the prince, mediator,\nand high priest of the covenant? For it was HE and HE only that was\nappointed of God, nor could any but himself, bring in everlasting\nrighteousness. (Dan 9:24,25) This is evident from these texts\nlast mentioned; it was not for their righteousness, that they\npossessed the land.\n\nAgain, As it was not for their righteousness, that they were\nmade possessors of the land, so it was not for the sake of their\nrighteousness, that they were made partakers of such a righteousness\nthat did make them possess the land. This is plain to reason; for\nthen inherent or inherent and personal righteousness, when by us\nperformed, is of worth to obtain of God a justifying righteousness.\nBut if it be of worth to obtain a justifying righteousness, then\nit seems, it is more commodious to both parties than is justifying\nrighteousness. First, it is more commodious to him that worketh\nit, for by it he obtaineth everlasting righteousness; and secondly,\nit is more commodious unto him that receiveth it, else why doth\nhe for it give us a due debt, and so put upon us the everlasting\njustifying righteousness.\n\nPerhaps it will be objected, that God doth all this of grace; but\nI answer, that these are but fallacious words, spake by the tongue\nof the crafty. For we are not now discoursing of what rewards God\ncan give to the operations of his own grace in us, but whether\nhe can in a way of justice, or how he will, bestow any spiritual\nblessings upon sinful creatures, against whom, for sin, he has\npronounced the curse of the law, before he hath found them in a\nrighteousness, that is proved to be as good justice and righteousness,\nas is the justice and righteousness of the law, with which we have\nto do.\n\nI assert he cannot, because he cannot lie, because he cannot deny\nhimself: For if he should first threaten the transgression of the\nlaw with death, and yet afterwards receive the transgressor to\ngrace, without a plenary satisfaction, what is this but to lie,\nand to diminish his truth, righteousness, and faithfulness; yea,\nand also to overthrow the sanction and perfect holiness of his\nlaw. His mercy therefore must act so towards this sinner, that\njustice may be content, and that can never be, without a justifying\nrighteousness.\n\nNow what this justifying righteousness should be, and when\nimputed, that is the question. I say, it is the righteousness or\nthe obedience of the Son of God in the flesh, which he assumed,\nand so his own, and the righteousness of no body else, otherwise\nthan by imputation.\n\nI say again, that this righteousness must be imputed first, that\nthe sinner may stand just in God's sight from the curse, and that\nGod might deal with him both in a way of justice as well as mercy,\nand yet do the sinner no harm.\n\nBut you may ask, How did God deal with sinners before this\nrighteousness was actually in being?\n\nI answer, He did then deal with sinners even as he dealeth with\nthem now; he justifieth them by it, by virtue of the suretiship\nof him that was to bring it in. Christ became surety for us, and\nby his suretiship laid himself under an obligation to bring in,\nin time, for those for whom he became a surety, this everlasting\nand justifying righteousness, and by virtue of this those of his\nelect that came into and went out of the world, before he came\nto perform his work, were saved through the forbearance of God.\nWherefore, before the Lord came, they were saved for the Lord's\nsake, and for the sake of his name. And they that were spiritually\nwise understood it, and pleaded it as their necessities required,\nand the Lord for HIS sake also accepted them. (Heb 7:22, Rom 4:24,\nDan 9:17, Psa 25:11)\n\n7. Righteousness by imputation must be first: that justification\nmay be certain; \"therefore it is of faith, [of the righteousness\nthat faith layeth hold on] that it might be by grace; to the end\nthe promise might be sure to all the seed.\" (Rom 4:16) That the\npromise, What promise? The promise of remission of sins, &c. might\nbe sure.\n\nNow a promise of remission of sins supposeth a righteousness, a\nrighteousness going before; for there is no forgiveness of sins,\nnor promise of forgiveness, but for the sake of righteousness: but\nnot for the sake of righteousness that shall be by us, but that IS\nalready found in Christ as head, and so imputed to the elect for\ntheir remission. \"God for Christ's sake hath forgiven you.\" (Eph\n4:32) For Christ's sake; that is, for the sake of the righteousness\nof Christ. Therefore imputed righteousness must be first; yea, it\nmust be before forgiveness, and forgiveness is extended by God,\nthen when we lie in our blood, though to us it is manifested\nafterwards.29 Therefore it is OF faith, he saith not BY it,\nrespecting the act of faith; but of, respecting the doctrine or\nword which presenteth me with this blessed imputed righteousness:\n\"They that are of faith, are the children of faithful Abraham.\"\nThey that are of the doctrine of faith, for all the elect are the\nsons of that doctrine in which is this righteousness of Christ\ncontained; yea, they are begotten by it of God to this inheritance,\nto their comfortable enjoyment of the comfort of it by faith.\n\nThat \"the promise might be sure to all the seed\"; to all them\nwrapped up in the promise, and so begotten and born. That it might\nbe sure, implying that there is no certain way of salvation for\nthe elect but this, because God can never by other means reconcile\nus to himself; for his heavenly eyes perceive through and through\nthe silly cobweb righteousness that we work; yea, they spy faults\nand sins in the best of our gospel performances. How then can God\nput any trust in such people, or how can remission be extended\nto us for the sake of that? Yea, our faith is faulty, and also\nimperfect; how then should remission be extended to us for the\nsake of that? But now the righteousness of Christ is perfect,\nperpetual and stable as the great mountains, wherefore he is\ncalled the rock of our salvation, because a man may as soon tumble\nthe mountains before him, as one would tumble a little ball, I\nsay, as soon as sin can make invalid the righteousness of Christ,\nwhen, and unto whom, God shall impute it for justice. (Psa 36:6)\nIn the margin it is said, to be like the mountain of God; to wit,\nthat is called Mount Zion, or that Moriah on which the temple was\nbuilt, and upon which it stood: All other bottoms are fickle, all\nother righteousnesses are so feeble, short, narrow, and thin, yea,\nso specked and full of imperfections. \"For what the law could not\ndo in that it was weak through the flesh,\" Christ did for us in\nthe similitude of sinful flesh. But what could not the law do? Why\nit could not give us righteousness, nor strengthen us to perform\nit. It could not give us any certain, solid, well-grounded hope of\nremission of sin and salvation, \"but the bringing in of a better\nhope did, by the which we draw nigh unto God.\"\n\nWherefore this righteousness being imputed, justice findeth no\nfault therewith, but consenteth to the extending to the sinner\nthose blessings that tend to perfect his happiness in the heavens.\n\n8. Righteousness by imputation must be first, \"that in all things\nhe [Christ] might have the pre-eminence.\" Christ is head of the\nchurch, and therefore let him have the highest honour in the soul;\nbut how can he have that, if any precede as to justification,\nbefore his perfect righteousness be imputed? If it be said, grace\nmay be in the soul, though the soul doth not act it, until the\nmoment that justifying righteousness shall be imputed.\n\nI ask, What should it do there before, or to what purpose is it\nthere, if it be not acted? And gain, how came it thither, how got\nthe soul possession of it, while it was unjustified? Or, How could\nGod in justice give it to a person, that by the law stood condemned,\nbefore they were quitted from that condemnation? And I say, nothing\ncan set the soul free from that curse, but the perfect obedience\nof Christ; nor that either, if it be not imputed for that end to\nthe sinner by the grace of God.\n\nImputed, that is, reckoned, or accounted to him. And why should\nit not be accounted to him for righteousness? Who did Christ bring\nit into the world for, for the righteous or for sinners? no doubt\nfor sinners. And how must it be reckoned to them? when in circumcision\nor in uncircumcision; not in circumcision, but in uncircumcision;\nnot as righteous, but as sinners. And how are they to consider of\nthemselves, even then when they first are apprehensive of their\nneed of this righteousness? Are they to think, that they are\nrighteous or sinners.\n\nAnd again, How are they to believe concerning themselves, then when\nthey put forth the first act of faith towards this righteousness\nfor justification? Are they to think, that they are righteous or\nsinners? Sinners, sinners doubtless they are to reckon themselves,\nand as such to reckon themselves justified by this righteousness.\nAnd this is according to the sentence of God, as appeareth by such\nsayings.\n\n\"For when we were yet without strength, in due time Christ died\nfor the ungodly.\"\n\n\"But God commended his love toward us, in that, while we were yet\nsinners, Christ died for us.\"\n\n\"For if when we were enemies, we were reconciled to God by the\ndeath of his Son,\" &c. (Rom 5:6,8,10)\n\nOut of these words I gather these three things.\n\n1. That Christ by God's appointment died for us.\n\n2. That by his death he reconciled us to God.\n\n3. That even then, when the very act of reconciliation was in\nperforming, and also when performed, we were ungodly, sinners,\nenemies.\n\nNow the act by which we are said to be reconciled to God while\nungodly, while sinners, and while enemies, was Christ's offering\nhimself a sacrifice for us, which is, in the words above-mentioned,\ncalled his death. Christ died, Christ died for the ungodly,\nChrist died for us while sinners. Christ reconciled us to God by\nhis death. And just as here Christ is said to die for us, so the\nFather is said to impute righteousness to us; to wit, as we are\nwithout works, as we are ungodly: \"Now to him that worketh not,\nbut believeth on him that justifieth the ungodly, his faith is\ncounted for righteousness.\" (Rom 4:5) He worketh not, but is ungodly,\nwhen this gracious act of God, in imputing of the righteousness\nof Christ to him, is extended, the which when he shall believe,\nhis faith is counted to him for righteousness. And why should we\nnot have the benefit of the righteousness, while we are ungodly,\nsince it was completed for us while we were yet ungodly? Yea,\nwe have the benefit of it: \"For--when we were enemies, we were\nreconciled to God by the death of his Son.\" (Rom 5:10)\n\nWhen I say, the benefit, I mean that benefit that we are capable\nof, and that is justification before God; for that a man may be\ncapable of while he is in himself ungodly, because this justice\ncomes to him by the righteousness of another. True, was it to be\nhis own righteousness by which he was to be justified, he should\nnot, could not so be, as or while he is ungodly. But the righteousness\nis Christ's, and that imputed by God, not as a reward for work,\nor of debt, but freely by his grace, to the glory of it, and\ntherefore may be done, and is so, while the person concerned is\nwithout works, ungodly, and a sinner.\n\nAnd he that denieth that we are capable of this benefit while we\nare sinners and ungodly, may with like reason deny that we are\ncreated beings. For that which is done for a man without him, may\nbe done for him, not only at any time which they that do it shall\nappoint, but for him while in any condition in this world. While\na man is a beggar, may not I make him worth ten thousand a year,\nif I can and will; yea and yet he shall not know thereof in that\nmoment that I make him so? yet the revenue of that estate shall\nreally be his from the moment that I make him so, and he shall\nknow it too at the rent-day.\n\nThis is the case, we are sinners and ungodly; there is a righteousness\nwrought out by Jesus Christ, the which God hath designed we shall\nbe made righteous by; and by it, if he will impute it to us, we\nshall be righteous in his sight, even then when we are yet ungodly\nin ourselves; \"for he justifies the ungodly.\"\n\nNow though it is irregular and blame-worthy in man to justify the\nwicked, because he cannot for the wicked provide, and clothe him\nwith a justifying righteousness; yet it is glorious and for ever\nworthy of praise for God to do it; because it is in his power not\nonly to forgive, but to make a man righteous, even then when he\nis a sinner, and to justify him, as afore is proved, while he is\nungodly.\n\nObjection. But it may be yet objected, That though God has received\nsatisfaction for sin, and so sufficient terms of reconciliation\nby the obedience and death of his Son, yet he imputeth it not unto\nus but upon condition of our becoming good.\n\nAnsw. This must not be admitted: For,\n\n1. The scripture saith not so; but that we are reconciled to God by\nthe death of his Son, and justified too, and that while, or when\nwe are sinners and ungodly.\n\n2. If this objection carrieth the truth in it, then it follows,\nthat the Holy Ghost, faith, and so all grace, may be given to us,\nand we may have it dwelling in us, yea, acting in us, before we\nstand righteous in the judgment of the law before God; for nothing\ncan make us stand just before God in the judgment of the law, but\nthe obedience of the Son of God without us. And if the Holy Ghost,\nfaith and so consequently the habit of every grace, may be in\nus, acting in us, before Christ's righteousness be by God imputed\nto us, then we are not justified as sinners and ungodly: but as\npersons inherently holy and righteous before.\n\nBut I have over and over already shewed you, that this cannot be,\ntherefore righteousness for justification must be imputed first.\nAnd here let me present the reader with two or three things.\n\n(1.) That justification before God is one thing; and justification\nto the understanding and conscience is another. Now, I am treating\nof justification before God, not of it as to man's understanding\nand conscience, and I say, a man may be justified before God, even\nthen when himself knoweth nothing thereof (Isa 40:2, Matt 9:2),\nand so when and while he hath not faith about it, but is ungodly.\n\n(2.) There is a justification by faith, by faith's applying of\nthat righteousness to the understanding and conscience, which God\nhath afore of his grace imputed for righteousness to the soul for\njustification in his sight. And this is that by which we, as to\nsense and feeling, have peace with God: \"Being justified by faith\nwe have peace with God through our Lord Jesus Christ.\" (Rom 5:1)\nAnd these two the Apostle keepeth distinct, a little lower in\nthis chapter: for after that he had said in the tenth verse, that\nwhile \"we were enemies we were reconciled to God by the death\nof his Son\": He addeth, \"And not only so, but we also joy in God\nthrough our Lord Jesus Christ, by whom we have now received the\natonement.\" (verse 11) Here you see that to be reconciled to God\nby the death of his Son, is one thing; and for us actually, for\nthat I think he aimeth at, to receive by faith, this reconciliation,\nis another. That is a thing over and above, and not only so, but\nwe have received the atonement.\n\n(3.) Men do not gather their justification from God's single act\nof imputing of righteousness, that we might stand clear in his\nsight from the curse and judgment of the law; but from the word,\nthe which they neither see nor understand, till it is brought to\ntheir understanding by the light and glory of the Holy Ghost.\n\nWe are not therefore in the ministry of the word to pronounce any\nman justified, from a supposition that God has imputed righteousness\nto him, since that act is not known to us, until the fruits that\nfollow thereupon do break out before our eyes; to wit, the signs\nand effects of the Holy Ghost's indwelling in our souls. And then\nwe may conclude it; that is, that such a one stands just before\nGod, yet not for the sake of his inherent righteousness, nor yet\nfor the fruits thereof, and so not for the sake of the act of\nfaith, but for the sake of Jesus Christ his doing and suffering\nfor us.\n\nNor will it avail to object, That if at first we stand just before\nGod by his imputing of Christ's righteousness unto us, though\nfaith be not in us to act, we may always stand justified so; and\nso what need of faith? For therefore are we justified, first, by\nthe imputation of God, as we are ungodly, that thereby we might\nbe made capable of receiving of the Holy Ghost, and his graces in\na way of righteousness and justice. Besides, God will have those\nthat he shall justify by his grace through the redemption that is\nin Jesus Christ, to have the Holy Ghost, and so faith, that they\nmay know and believe the things not only that shall be, but that\nalready ARE, freely given to us of God. Now, says Paul, \"we have\nreceived, not the spirit of the world, but the spirit which is of\nGod; that we might know the things that are freely given to us of\nGod.\" (1 Cor 2:12) To know, that is, to believe. It is given to\nyou to believe, who believe according to the working of his mighty\npower, \"and we have known and believed the love that God hath to\nus,\" preceding to our believing. (1 John 4:16) He then that is\njustified by God's imputation, shall believe by the power of the\nHoly Ghost; for that must come, and work faith, and strengthen the\nsoul to act it, because imputed righteousness has gone before. He\nthen that believeth shall be saved; for his believing is a sign,\nnot a cause, of his being made righteous before God by imputation:\nAnd he that believeth not shall be damned, because his non-belief\nis a sign that he is not righteous, and a cause that his sins\nabide upon him.\n\nAnd thus much for the Pharisee, and for his information; and now\nI come to that part of the text which remains, which part in special\nrespecteth the Publican.\n\n[THE PUBLICAN'S PRAYER.]\n\nAnd THE PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS\nHIS EYES UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE\nMERCIFUL TO ME A SINNER.\n\nWhat this Publican was, I have shewed you, both with respect to\nhis nation, office, and disposition. Wherefore I shall not here\ntrouble the reader as to that, with a second rehearsal of these\nthings; we now therefore come to his repentance in the whole and\nin the parts of it; concerning which I shall take notice of several\nthings, some more remote, and some more near to the matter and\nlife of it.\n\nBut first let us see how thwart and cross the Pharisee and the\nPublican did lie in the temple one to another, while they both\nwere presenting of their prayers to God.\n\nFirst, The Pharisee he goes in boldly, fears nothing, but trusteth\nin himself that his state is good, that God loves him, and that\nthere was no doubt to be made but of his good speed in this his\nreligious enterprize. But alas! poor Publican, he sneaks, he leers,\nhe is hardly able to crawl into the temple, and when he comes\nthere, stands behind, aloof off, as one not worthy to approach\nthe divine presence.\n\nSecond, The Pharisee at his approach hath his mouth full of\nsomething, yea of many fine things, whereby he strokes himself over\nthe head, and in effect calls himself, and that in his presence,\none of God's white boys, that always kept close to his will, abode\nwith him; or as the prodigal's brother said, \"Lo, these many years\ndo I serve thee, neither transgressed I at any time thy commandment\"\n(Luke 15:29); But alas! poor Publican thy guilt, as to these pleas,\nstops thy mouth, thou hast not one good thing to say of thyself,\nnot one rag of righteousness; thy conversation tells thee so, thy\nconscience tells thee so; yea, and if thou shouldest now attempt\nto set a good face on it, and for thy credit say something after\nthe Pharisee in way of thine own commendations, yet here is God\non the one side, the Pharisee on the other, together with thine\nown heart to give thee check, to rebuke thee, to condemn thee,\nand to lay thee even with the ground for thy insolency.\n\nThird, The Pharisee in his approach to God, wipes his fingers of\nthe Publican's enormities, will not come nigh him, lest he should\ndefile him with his beastly rags: \"I am not as other men are,--or\neven as this Publican.\" But the poor Publican, alas for him, his\nfingers are not clean, nor can he tell how to make them so; besides,\nhe meekly and quietly puts up this reflection of the Pharisee\nupon him, and by silent behaviour, justifies the severe sentence\nof that self-righteous man, concluding with him, that for his part,\nhe is wretched, and miserable, and poor, and blind, and naked, and\nnot worthy to come nigh, or to stand by, so good, so virtuous, so\nholy, and so deserving a man as our spangling Pharisee is.\n\nFourth, The Pharisee, as at feasts and synagogues, chose the chief\nand first place for his person, and for his prayer, counting that\nthe Publican was not meet, ought not to presume to let his stinking\nbreath once come out of his polluted lips in the temple, till he\nhad made his holy prayer. And poor Publican, how dost thou hear\nand put up this with all other affronts, counting even as the\nPharisee counted of thee, that thou wast but a dog in comparison\nof him, and therefore not fit to go before, but to come as in\nchains, behind, and forbear to present thy mournful and debrorous30\nsupplication to the holy God, till he had presented him with his,\nin his own conceit, brave, gay, and fine oration.\n\nFifth, The Pharisee, as he is numerous in his repeating of his good\ndeeds, so is stiff in standing to them, bearing up himself, that\nhe hath now sufficient foundation on which to bear up his soul\nagainst all the attempts of the law, the devil, sin and hell. But\nalas, poor Publican! Thou standest naked; nay, worse than naked;\nfor thou art clothed with filthy garments, thy sins cover thy face\nwith shame: nor hast thou in, from, or of thyself, any defence\nfrom, or shelter against the attempts, assaults, and censures of\nthy ghostly enemies, but art now in thine own eyes, though in the\ntemple, cast forth into the open field stark naked, to the loathing\nof thy person, as in the day that thou was born, and there ready\nto be devoured or torn in pieces for thy transgressions against\nthy God.\n\nWhat wilt thou do Publican! What wilt thou do! Come, let's see,\nwhich way wilt thou begin to address thyself to God; bethink thyself\nman, has thou any thing to say, speak out man, the Pharisee by\nthis time has done, and received his sentence. Make an O yes;31\nlet all the world be silent; yea, let the angels of heaven come\nnear and listen; for the Publican is come to have to do with God!\nYea, is come from the receipt of custom into the temple to pray\nto him.\n\n\"And the Publican, standing afar off, would not lift up so much as\nhis eyes unto heaven, but smote upon his breast, saying, God be\nmerciful to me a sinner.\" And is this thy way poor Publican! O\ncunning sinner! O crafty Publican! thy wisdom has outdone the\nPharisee, for it is better to apply ourselves to God's mercy, than\nto trust to ourselves that we are righteous. But that the Publican\ndid hit the mark, yea, get nearer unto, and more into the heart\nof God and his Son than did the Pharisee, the sequel of the matter\nwill make manifest.\n\nTake notice then of this profound speech of the Publican, every\nword is heavier than the earth, and has more argument in it, than\nhas ten thousand Pharisaical prayers. \"God be merciful to me a\nsinner.\" Yea, the Son of God was so delighted with this prayer,\nthat for the sake of it, he, even as a limner, draweth out the\nPublican in his manner of standing, behaviour, gestures, &c. while\nhe makes this prayer to God: Wherefore we will take notice both\nof the one and of the other; for surely his gestures put lustre\nunto his prayer and repentance.\n\nFIRST, His prayer you see is this, \"God be merciful to me a sinner.\"\n\nSECOND, His gestures in his prayer were in general three.\n\nFirst, He stood afar off.\n\nSecond, He would not lift up so much as his eyes to heaven.\n\nThird, He smote upon his breast, with his fist, saying, \"God be\nmerciful to me a sinner.\"\n\nFIRST, To begin first with is prayer. In his prayer we have\ntwo things to consider of. First, His confession: I am a sinner.\nSecond, His imploring of help against this malady: \"God be merciful\nto me a sinner.\"\n\n[His Confession.]\n\nFirst, In his confession divers things are to be taken notice of.\nAs,\n\n1. The fairness and simplicity of his confession: A sinner: I am\na sinner; \"God be merciful to me a sinner.\" This indeed he was,\nand this indeed confesses; and this, I say, he doth of godly\nsimplicity. For, for a man to confess himself a sinner, it is to\nspeak all against himself that can be spoken. And man, as degenerate,\nis too much an hypocrite, and too much a self-flatterer, thus to\nconfess against himself, unless made simple and honest about the\nthing through the power of conviction upon his heart. And it is\nyet worth your noting, that he doth not say he was, or had been,\nbut that at that time his state was such, to wit, a sinner. \"God\nbe merciful to me a sinner,\" or who am, and now stand before thee\na sinner, or, in my sins.\n\nNow a little to shew you what it is to be a sinner; for every one\nthat sinneth may not in a proper sense be called a sinner. Saints,\nthe sanctified in Christ Jesus, do often sin, but it is not proper\nto call them sinners: But here the Publican calls himself a sinner;\nand therefore in effect, calls himself an evil tree, one that hath\nneither good nature, nor that beareth good fruit: one whose body\nand soul is polluted, whose mind and conscience is defiled: one\nwho hath \"walked according to the course of this world, and after\nthe spirit that now worketh in the children of disobedience.\" They\nhaving their minds at enmity with or against God, and are taken\ncaptive by the devil at his will. A sinner, one whose trade hath\nbeen in and about sin, and the works of Satan all his days.\n\nThus he waves all pleas, and shews of pleas, and stoops his neck\nimmediately to the block. Though he was a base man, yet he might\nhave had pleas; pleas, I say, as well as the Pharisee, though not\nso many, yet as good. He was of the stock of Abraham, a Jew, an\nIsraelite of the Israelites, and so a privileged man in the things\nand religion of the Jews, else what doth he do in the temple?\nYea, why did not the Pharisee, if he was a heathen, lay that to\nhis charge while he stood before God? but the truth is, he could\nnot; for the Publican was a Jew as well as the Pharisee, and\nconsequently might, had he been so disposed, have pleaded that\nbefore God. But that he would not, he could not, for his conscience\nwas under convictions, the awakenings of God were upon him;\nwherefore his privileges melt away like grease, and fly from him\nlike the chaff of the summer threshing-floor, which the wind taketh\nup and scattereth as the dust; he therefore lets all privileges\nfall, and pleads only that he is \"a sinner.\"\n\n2. In this confession he judges and condemns himself: For, for a\nman to say, \"I am a sinner,\" is as much as to say, I am contrary to\nthe holiness of God, a transgressor of his law, and consequently\nan object of the curse, and an heir of hell. The Publican therefore\ngoeth very far in this his confession, but this is not all; for,\nfor a man to confess that he is a sinner, is in the\n\n3. Third place, to confess, that there is nothing in him, done, or\ncan be done by him, that should allure, or prevail with God to do\nany thing for him. For a sinner cannot do good; no, nor work up\nhis heart unto one good thought: no, though he should have heaven\nitself, if he could; or was sure to burn in hell fire for ever\nand ever if he could not. For sin, where it is in possession and\nbears rule, as it doth in every one that we may properly call a\nsinner, there it hath the mastery of the man, hath bound up his\nsenses in cords and chains, and made nothing so odious to the soul\nas are the things that be of the Spirit of God. Wherefore it is\nsaid of such, that they are enemies in their minds; that the\ncarnal mind is enmity to God, and that wickedness proceedeth of\nthe wicked; and that the Ethiopian may as well change his skin,\nor the leopard his spots, as they that are accustomed to do evil\nmay learn to do well. (Eph 2, Rom 8, 1 Sam 24:13, Jer 13:23)\n\n4. In this confession, he implicitly acknowledgeth, that sin is\nthe worst of things, forasmuch as it layeth the soul without the\nreach of all remedy that can be found under heaven. Nothing below,\nor short of the mercy of God, can deliver a poor soul from this\nfearful malady. This the Pharisee did not see. Doubtless he did\nconclude, that at some time or other he had sinned; but he never\nin all his life did arrive to a sight of what sin was: His knowledge\nof it was but false and counterfeit, as is manifest by his cure;\nto wit, his own righteousness. For take this for a truth undeniable,\nthat he that thinks himself better before God, because of his\nreformations, never yet had the true knowledge of his sin: But\nthe poor Publican he had it, he had it in truth, as is manifest,\nbecause it drives him to the only sovereign remedy. For indeed,\nthe right knowledge of sin, in the guilt and filth, and damning\npower thereof, makes a man to understand, that not any thing but\ngrace and mercy by Christ, can secure him from the hellish ruins\nthereof.\n\nSuppose a man sick of an apoplexy unto death, and should for his\nremedy make use only of those things that are good against the\nsecond ague, would not this demonstrate that this man was not\nsensible of the nature and danger of this disease. The same may\nbe said of every sinner, that shall make use only of those means\nto justify him before God, that can hardly make him go for a good\nChristian before judicious men. But the poor Publican, he knew the\nnature of his disease, the danger of his disease; and knew also,\nthat nothing but mercy, infinite mercy could cure him thereof.\n\n5. This confession of the Publican, declareth that he himself was\nborn up now, by an almighty, though invisible hand. For sin, when\nseen in its colours, and when appearing in its monstrous shape\nand hue, frighteth all mortals out of their wits, away from God;\nand if he stops them not, also out of the world. This is manifest\nby Cain, Judas, Saul, and others, who could not stand up before\nGod under the sense and appearance of their sin, but fly before\nhim, one to one fruit of despair, and one to another. But now this\nPublican, though he apprehends his sin, and that himself was one\nthat was a sinner, yet he beareth up, cometh into the temple,\napproaches the presence of an holy and sin-revenging God, stands\nbefore him, and confesses that he is that ugly man, that man that\nsin had defiled, and that had brought himself into the danger of\ndamnation thereby.\n\nThis therefore was a mighty act of the Publican. He went against\nthe voice of conscience, against sense and feeling, against the\ncurse and condemning verdict of the law; he went, as I may say,\nupon hot burning coals to one, that to sin and sinners is nothing\nbut consuming fire.\n\nNow then, did the Publican this of his own head, or from his now\nmind? No verily, there was some supernatural power within that\ndid secretly prompt him on, and strengthen him to this most noble\nventure. True, there is nothing more common among wicked men, than\nto tick and toy, and play with this saying of the Publican, \"God\nbe merciful to me a sinner\"; not at all being sensible either\nwhat sin is, or of their need of mercy. And such sinners shall\nfind their speed in the Publican's prayer, far otherwise than the\nPublican sped himself; it will happen unto them much as it happened\nunto the vagabond Jews, exorcists, who took upon them to call over\nthem that had evil spirits, the name of the Lord Jesus; that were\nbeaten by that spirit and made fly out of that house naked and\nwounded. (Acts 19:13-16) Poor sinner, dead sinner, thou wilt say\nthe Publican's prayer, and make the Publican's confession, and\nsay, \"God be merciful to me a sinner.\" But hold, dost thou do it\nwith the Publican's heart, sense, dread and simplicity? If not,\nthou dost but abuse the Publican and his prayer, and thyself, and\nhis God; and shalt find God rejecting of thee and thy prayers,\nsaying, The Publican I know, his prayers, and tears, and godly\ntears I know; but who or what art thou? And will send thee away\nnaked and wounded. They are the hungry that he filleth with good\nthings, but the rich and the senseless, he sendeth empty away.\n\nFor my part, I find it one of the hardest things that I can put my\nsoul upon, even to come to God, when warmly sensible that I am a\nsinner, for a share in grace and mercy. Oh! methinks it seems to\nme as if the whole face of the heavens were set against me. Yea,\nthe very thought of God strikes me through, I cannot bear up, I\ncannot stand before him, I cannot but with a thousand tears say,\n\"God be merciful to me a sinner.\" (Ezra 9:15) At another time\nwhen my heart is more hard and stupid, and when his terror doth\nnot make me afraid, then I can come before him and talk of my\nsins, and ask mercy at his hand, and scarce be sensible of sin\nor grace, or that indeed I am before God: But above all, they are\nthe rare times, when I can go to God as the Publican, sensible\nof his glorious majesty, sensible of my misery, and bear up, and\naffectionately cry, \"God be merciful to me a sinner.\"\n\nBut again, the Publican by his confession, showeth a piece of the\nhighest wisdom that a mortal man can show; because by so doing, he\nengageth as well as imploreth the grace and mercy of God to save\nhim. You see by the text he imploreth it; and now I will shew you\nthat he engageth it, and makes himself a sharer in it.\n\n\"He that covereth his sins shall not prosper: but whoso confesseth\nand forsaketh them shall have mercy.\" (Prov 28:13) And again, \"If\nwe confess our sins, he is faithful and just to forgive us our\nsins, and to cleanse us from all unrighteousness.\" (1 John 1:9)\n\n[He engageth it.] In the promise of pardon, He shall find mercy;\nhe shall have his sins forgiven. As also Solomon prays, that God\nwill forgive them that know their own sore, and they are indeed,\nsuch as are sensible of the plague of their own heart. (2 Chron\n6:29,30, 1 Kings 8:37,38) And the reason is, because the sinner is\nnow driven to the farthest point; for confession is the farthest\npoint, and the utmost bound unto which God has appointed the\nPublican to go, with reference to his work. As it is said of Saul\nto David, when he was about to give him Micah his daughter to\nwife, \"The king desireth not any dowry, but an hundred foreskins\nof the Philistines, to be avenged of the king's enemies.\" (1 Same\n18:25)\n\nSo says God in this matter, I desire no sacrifices, nor legal\nrighteousness to make thee acceptable to me, only acknowledge and\nconfess thine iniquity that thou hast transgressed against me.\n(Jer 3:12,13) And though this by some may be thought to be a very\neasy way to come at, and partake of, the mercy of God; yet let the\nsensible sinner try it, and he shall find it one of the hardest\nthings in the world. And there are two things, to which man is\nprone, that makes confession hard.\n\nI. There is a great incidency in us to be partial, and not thorough\nand plain in our confessions. We are apt to make half confessions;\nto confess some, and hide some; or else to make feigned confessions,\nflattering both ourselves, and also God, while we make confession\nunto him; or else to confess sin as our own fancies apprehend, and\nnot as the word descries them. These things we are very incident\nto: Men can confess little sins, while they hide great ones. Men\ncan feign themselves sorry for sin, when they are not, or else in\ntheir confessions forget to judge of sin by the word. Hence it is\nsaid, They turned to God, not with their whole heart, but as it\nwere feignedly. They spake not aright, saying, what have I done?\nThey flatter him with their lips, and lie unto him with their\ntongues, and do their wickedness in the dark, and sin against him\nwith a high hand, and then come to him and cover the altar with\ntheir tears. These things therefore, demonstrate the difficulty\nof sincere confession of sin; and that to do it as it should, is\nno such easy thing.\n\nTo right confession of sin, several things must go. As,\n\n1. There must be found conviction for sin upon the spirit: for before\na man shall be convinced of the nature, aggravation, and evil of\nsin, how shall he make godly confession of it? Now to convince\nthe soul of sin, the law must be set home upon the conscience by\nthe Spirit of God; \"For by the law is the knowledge of sin.\" (Rom\n3:20) And again, \"I had not known sin except the law had said,\nThou shalt not covet.\" (Rom 7:7) This law, now, when it effectually\nministereth conviction of sin to the conscience, doth it by putting\nof life, and strength, and terror into sin. By its working on the\nconscience, it makes sin revive, \"and the strength of sin is the\nlaw.\" (1 Cor 15:56) It also increaseth and multiplieth sin, both\nby the revelation of God's anger against the soul; and also by\nmustering up, and calling to view sins committed, and forgotten\ntime out of mind. Sin seen in the glass of the law is a terrible\nthing, no man can behold it and live. \"When the commandment came,\nsin revived, and I died\"; when it came from God to my conscience,\nas managed by an almighty arm, \"then it slew me.\" And now is the\ntime to confess sin, because now a soul knows what it is, and sees\nwhat it is, both in the nature and consequence of it.\n\n2. To right confession of sin, there must be sound knowledge of God,\nespecially as to his justice, holiness, righteousness, and purity;\nwherefore the Publican here begins his confession by calling\nupon, or by the acknowledgement of his majesty: \"God be merciful\nto me a sinner.\" As if he should say, God, O God, O great God, O\nsin-revenging God, I have sinned against thee, I have broken thy\nlaw, I have opposed thy holiness, thy justice, thy law, and thy\nrighteous will. O consuming fire! for our God is a consuming fire,\nI have justly provoked thee to wrath, and to take vengeance of me\nfor my transgressions. But, alas! how few, that make confession of\nsin, have right apprehension of God, unto whom confession of sin\ndoth belong! Alas, 'tis easy for men to entertain such apprehensions\nof God as shall please their own humours, and as will admit them\nwithout dying, to bear up under their sense of sin, and that shall\nmake their confession rather facile, and fantastical, than solid\nand heart-breaking. The sight and knowledge of the great God is to\nthe sinful man the most dreadful thing in the world; and is that\nwhich makes confession of sin so rare and wonderful a thing. Most\nmen confess their sins behind God's back, but few to his face;\nand you know there is ofttimes a vast difference in one thus doing\namong men.\n\n3. To right confession of sin, there must be a deep conviction of\nthe certainty and terribleness of the day of judgment. This John\nthe Baptist inserts, where he insinuates, that the Pharisees' want\nof sense of, and the true confession of sin, was because they had\nnot been warned, or had not taken the alarm, to flee from the\nwrath to come. What dread, terror, or frightful apprehension can\nthere be put into a revelation of sin, where there is no sense of\na day of judgment, and of our giving there unto God an account\nfor it. (Matt 3:7, Luke 3:7)\n\nI say therefore, to right confession of sin there must be,\n\n(1.) A deep conviction of the certainty of the day of judgment;\nnamely, that such a day is coming, that such a day shall be. This\nthe apostle insinuates, where he saith, \"God commandeth all men\nevery where to repent; Because he hath appointed a day, in the\nwhich he will judge the world in righteousness by that man whom\nhe hath ordained; whereof he hath given assurance unto all men,\nin that he hath raised him from the dead.\" (Acts 17:30,31)\n\nThis will give a sense of what the soul must expect at that day\nfor sin, and so will drive to an hearty acknowledgment of it, and\nstrong cries for deliverance from it. For thus will the soul argue\nthat expecteth the judgment day, and that believes that he must\ncount for all there. O my heart! It is in vain now to dissemble,\nor to hide, or to lessen transgressions; for there is a judgment\nto come, a day in which God will judge \"the secrets of men by his\nSon,\" and at that day he will bring to light \"the hidden things of\ndarkness, and will make manifest the counsel of the heart.\" If it\nmust be so then, to what boot32 will it be now to seek to dissemble,\nor to lessen in this matter. (1 Cor 4:5) This also is in the Old\nTestament urged as an argument to cause youth, and persons of all\nsizes to recall themselves to sobriety, and so to confession of\ntheir sin to God; where the Holy Ghost saith ironically, \"Rejoice,\nO young man, in thy youth; and let thy heart cheer thee in the\ndays of thy youth, and walk in the ways of thine heart, and in\nthe sight of thine eyes: but know thou, that for all these things\nGod will bring thee into judgment.\" (Eccl 11:9) So again, \"God\nshall bring every work into judgment, with every secret thing,\nwhether good, or whether evil.\" (Eccl 12:14)\n\nThe certainty of this, I say, must go to the producing of a\nsincere confession of sin, and this is intimated by the Publican,\nwho, with his confession, addeth a hearty crave for mercy, \"God\nbe merciful to me a sinner.\" As if he should say, if thou art\nnot merciful to me, by thy judgment when thou comest I shall be\nswallowed up; without thy mercy I shall not stand, but fall by\nthe judgment which thou hast appointed.\n\n(2.) As there must be, for the producing of sincere confession of\nsin, a deep conviction of the certainty, so there must also be of\nthe terribleness of the day of judgment. Wherefore the apostle,\nmakes use of the first, so of this to put men upon repentance, an\ningredient of which is sincere confession of sin. \"For we must\nall appear before the judgment seat of Christ; that every one may\nreceive the things done in his body, according to that he hath\ndone, whether it be good or bad. Knowing therefore the terror\nof the Lord, we persuade men.\" (2 Cor 5:10,11) The terror of the\nLord, as we see here, he makes use of that, to persuade men to\ncome by confession of sin, and repentance, to God for mercy.\n\nAnd I am persuaded, that it will be found a truth one day that one\nreason that this day doth so swarm with wanton professors, is,\nbecause they have not begun at sound conviction for, nor gone to\nGod at first with sincere confession of sin. And one cause of that\nhas been, for that they did never seriously fall in with, nor yet\nin heart sink under, either the certainty or terribleness of the\nday of judgment.\n\nO! the terrors of the Lord! the amazing face that will be put upon\nall things before the tribunal of God. Yea, the terror that will\nthen be read in the face of God, of Christ, of saints and angels,\nagainst the ungodly; whoso believes and understands it, cannot\nlive without confession of sin to God, and coming to him for mercy.\n\nMountains, mountains fall upon us, and cover us, will then the cry\nof the ungodly be, and \"hide us from the face of him that sitteth\nupon the throne, and from the wrath of the Lamb: For the great\nday of his wrath is come, and who shall be able to stand?\" This\nterror is also signified where it is said, \"and I saw a great white\nthrone, and him that sat on it, from whose face the [very] earth\nand the heaven fled away, and there was found no place for them.\nAnd I saw the dead, small and great, stand before God; and the\nbooks were opened: and another book was opened, which is the book\nof life: and the dead were judged out of those things which were\nwritten in the books, according to their works. And the sea gave\nup the dead which were in it; and death and hell delivered up the\ndead which were in them: and they were judged every man according\nto their works. And death and hell were cast into the lake of fire.\nThis is the second death. And whosoever was not found written in\nthe book of life was cast into the lake of fire.\" (Rev 20) Here\nis terror, and this terror is revealed afore-hand in the word of\nthe truth of God, that sinners might hear and read and consider\nit, and so come and confess, and implore God's mercy.\n\nThe terror of the Lord, how will it appear, when he \"shall be\nrevealed from heaven with his mighty angels, in flaming fire taking\nvengeance on them that know not God, and that obey not the gospel\nof our Lord Jesus Christ.\" (2 Thess 1:7-9)\n\nThe terror of the Lord, how will it appear, when his wrath shall\nburn and flame out like an oven, or a fiery furnace before him,\nwhile the wicked stand in his sight. (Matt 13:50)\n\nThe terror of the Lord, how will it appear, while the angels at\nhis commandment shall gather the wicked in bundles to burn them!\n\"As--the tares are gathered and burned in the fire; so shall it\nbe in the end of this world. The Son of Man shall send forth his\nangels, and they shall gather out of his kingdom all things that\noffend, and them which do iniquity; and shall cast them into a\nfurnace of fire: there shall be wailing and gnashing of teeth.\"\n(Matt 13:40-42) Who can conceive of this terror to its full with\nhis mind? Wherefore much more unable are men to express it with\ntongue or pen; yet the truly penitent and sin-confessing Publican,\nhath apprehension so far thereof, by the word of the testimony,\nthat it driveth him to God, with a confession of sin for an\ninterest in God's mercy. But,\n\n4. To right and sincere confession of sin, there must be a good\nconviction of a probability of mercy. This also is intimated by the\nPublican in his confession; \"God [saith he] be merciful to me a\nsinner.\" He had some glimmerings of mercy, some conviction of a\nprobability of mercy, or that he might obtain mercy for his pardon,\nif he went, and with unfeigned lips did confess his sins to God.33\n\nDespair of mercy, shuts up the mouth, makes the heart hard, and\ndrives a man away from God; as is manifest in the case of Adam\nand the fallen angels. But the least intimation of mercy, if the\nheart can but touch, feel, taste, or have the least probability\nof it, that will open the mouth, tend to soften the heart, and to\nmake a very Publican come up to God into the temple and say, \"God\nbe merciful to me a sinner.\"\n\nThere must then be this holy mixture of things in the heart of a\ntruly confessing Publican. There must be sound sense of sin, sound\nknowledge of God: deep conviction of the certainty and terribleness\nof the day of judgment, as also of the probability of obtaining\nmercy.\n\nBut to come to that which remains; I told you that there were two\nthings that did make unfeigned confession hard. The first I have\ntouched upon.\n\nII. And now the second follows: And that is, some private, close\nleaning to some piece or parcel of goodness, that a man shall\nconceit that he hath done before, or is doing now, or that he\npurposeth in his deceitful heart that he will do one of these\ndays, with which he hopes to prevail with God for the pardon of\nhis sins. This man to be sure knows not sin in the nature and evil\nof it, only he has some false apprehensions about it. For where\nthe right knowledge of sin is in the heart, that man sees so much\nevil in the least transgression, as that it would, even any one\nsin, break the backs of all the angels of heaven, should the great\nGod but impute it to them. And he that sees this is far enough\noff from thinking of doing to mitigate, or assuage the rigour of\nthe law, or to make pardonable his own transgressions thereby. But\nhe that sees not this, cannot confess his transgressions aright;\nfor the confession consisteth in the general, in a man's taking\nto himself his transgressions, and standing in them, with the\nacknowledgement of them to be his, and that he cannot stir from\nunder them, nor do any thing to make amends for them, or to palliate\nthe rigour of justice against the soul. And this the Publican did\nwhen he cried, \"God be merciful to me a sinner.\"\n\nHe made his sins his own, he took them to him, he stood before in\nthem, accounting that he was surely undone for ever if God did\nnot extend forgiveness unto him. And this is to do as the prophet\nJeremy bids; to wit, \"only to acknowledge our iniquities,\" to\nacknowledge them and to stand in them at the terrible bar of God's\njustice, until mercy takes them out of the way; not shifting our\nshoulders or conscience of them, by doing, or promising to do,\neither this or that good work, only acknowledge, acknowledge only.\nAnd the reason of this kind of confession is,\n\n1. Because this carrieth in it the true nature of confession, to\nconfess, and to abide under the crimes confessed, without shifts\nand evasions, is the only real simple way of confessions. \"I said\nI would confess my transgressions unto the Lord\"; and what then,\n\"and thou forgavest the iniquity of my sin.\" (Psa 32:5) Mark,\nnothing comes in betwixt confession and forgiveness of sin, nothing\nof works of righteousness, nothing of legal amendments, nothing\nbut an outcry for mercy; and that act is so far off from lessening\nthe offence, that it greatly heighteneth and aggravates it. That\nis the first reason.\n\n2. A second reason is, because God doth expect that the penitent\nconfessors should for the time that his wisdom shall think meet,\nnot only confess, but bear their shame upon them; yea, saith God,\n\"be thou confounded also and bear thy shame,\" when God takes away\nthine iniquity, thou shalt be confounded and never open thy mouth\nmore because of thy shame. (Eze 16:52,63) We count it convenient\nthat men, when their crimes and transgressions are to be manifested,\nthat they be set in some open place, with a paper, wherein their\ntransgressions are inserted, pinned upon their back or their\nforehead, that they may not only confess, but bear their own\nshame.34 And at the penitential confession of sinners, God has\nsomething of this kind to do; if not before men, yet before angels,\nthat they may behold, and be affected, and rejoice when they shall\nsee, after the revelation of sin, the sinner taken into the favour\nand abundant mercy of God. (Luke 15)\n\n3. A third reason is, For that God will in the forgiveness of sin,\nmagnify the riches of his mercy; but this cannot be, if God shall\nsuffer, or accept of such confession of sin, as is yet intermixed\nwith those things that will darken the heinousness of the offence,\nand that will be darkened either by a partial, feigned, or overly\nconfession: or by a joining with the confession any of the sinners\npretended good deeds.\n\nThat God in the salvation, and so in the confession of the sinner,\ndesigns the magnifying of his mercy, is apparent enough from the\nwhole current of scripture, and that any of the things now mentioned\nwill, if suffered to be done, darken and eclipse this thing, is\nevident to reason itself.\n\nSuppose a man stand indicted for treason, yet shall so order the\nmatter, that it shall ring in the country, that his offences are\nbut petty crimes; though the king shall forgive this man, much\nglory shall not thereby redound to the riches and greatness of\nhis mercy. But let all things lie naked, let nothing lie hid or\ncovered, let sin be seen, shewn, and confessed, as it is with and\nin the sinner himself, and then there will be in his forgiveness\na magnifying of mercy.\n\n4. A fourth reason is, for that else God cannot be justified in\nhis sayings, nor overcome when he is judged. (Psa 51, Rom 3) God's\nword hath told us what sin is, both as to its nature and evil effects.\nGod's word hath told us, that the best of our righteousnesses are\nnot better than filthy rags. God's word has also told us, that\nsin is forgiven us freely by grace, and to for the sake of our\namendments: and all this God will have shewn, not only in the acts\nof his mercy towards, but even in the humiliations and confessions\nof the penitent: For God will have his mercy begin to be displayed\neven there where the sinner hath taken his first step toward him:\n\"That as sin hath reigned unto death, even so might grace reign\nthrough righteousness unto eternal life by Jesus Christ our Lord.\"\n(Rom 5:21)\n\n5. A fifth reason is, because God would have by the Publican's\nconversion, others affected with the displays and discoveries of\nwonderful grace; but to cloud and cover it with lessening of sin,\nand the sinful righteousness of man, is not the way to do this.\nWherefore the sinner's confession must be such as is full, nor\nmust anything of his to lessen sin come in betwixt confession and\nmercy; and this is the way to affect others [who are] as bad as\nPublicans and sinners, and to make them come in to God for mercy.\n\nFor what will such say when sin begins to appear to the conscience,\nand when the law shall follow it with a voice of words, each one\nlike a clap of thunder? I say, what will such say when they shall\nread that the Publican did only acknowledge his iniquity, and found\ngrace and favour at the hand of God? But that God is infinitely\nmerciful; merciful indeed, and that to those, or to such, as do\nin truth stand in need of mercy. Also that he sheweth mercy of\nhis own good pleasure, nothing moving him thereto but the bounty\nof his own goodness and the misery of his creature.\n\nI say, this is the way to make others be affected with mercy; as\nhe saith, by the apostle Paul, \"But God, who is rich in mercy,\nfor his great love wherewith he loved us, even when we were dead\nin sins, hath quickened us together with Christ, [by grace ye are\nsaved] and hath raised us up together, and made us sit together in\nheavenly places in Christ Jesus: That in the ages to come he might\nshew the exceeding riches of his grace in his kindness toward\nus through Christ Jesus.\" (Eph 2:4-7) You may also see that: 1\nTimothy 1:15, 16. 6. Another reason of this is, because this is\nthe way to heighten the comfort and consolation of the soul; and\nthat both here and hereafter. What tendeth more to this, than for\nsinners to see, and with guilt and amazement to confess what sin\nis, and so to have pardon extended from God to the sinner as such?\nThis fills the heart; this ravishes the soul! this puts a whole\nheaven of joy into every one of the thoughts of salvation from\nsin, and deliverance from wrath to come. \"And the ransomed of the\nLord shall return, and come to Zion with songs and everlasting joy\nupon their heads: they shall obtain joy and gladness, and sorrow\nand sighing shall flee away.\" (Isa 35:10) Indeed the belief of\nthis makes joy and gladness endless: I say, it will make it begin\nhere, and make that it shall never have consummation in heaven.\n\n7. Besides, it layeth upon the soul the greatest obligations to\nholiness; what like the apprehension of free forgiveness, and that\napprehension must come in through a sight of the greatness of\nsin, and of my inability to do anything towards satisfaction, to\nengage the heart of a rebel and traitor to love his prince, and\nto submit to his laws.\n\nWhen Elisha had taken the Syrians captives, some were for using\nseverities towards them; but he said, \"Set bread and water before\nthem, that they may eat and drink, and go to their master\"; and\nthey did so. And what follows, \"So the bands of Syria came no\nmore into the land of Israel.\" He conquered their malice with his\ncompassion. And it is the love of Christ that constraineth to live\nto him. (2 Kings 6:22,23, 2 Cor 5:14)\n\nMany other things might possibly be urged, but at present let these\nbe sufficient.\n\n[His imploring of mercy.]\n\nSecond. The second thing that we made mention of in the Publican's\nprayer was, an imploring of help against this malady; GOD BE\nMERCIFUL TO ME A SINNER. In which petition I shall take notice of\nseveral things.\n\nI. That a man's help against sins, doth not so absolutely lie\nin his personal conquest, as in the pardon of them. I suppose a\nconquest, though there can indeed by man be none, so long as he\nliveth in this world; I mean, a complete conquest and annihilation\nof sin.\n\nThe Publican, and so every graciously awakened sinner, is doubtless\nfor the subduing of sin; but yet he looketh that the chief help\nagainst it doth lie in the pardon of it. Suppose a man should\nstab his neighbour with his knife, and afterwards burn his knife\nto nothing in the fire, would this give him help against his\nmurder? No verily, notwithstanding this, his neck is obnoxious\nto the halter, yea, and his soul to hell fire. But a pardon gives\nhim absolute help: \"It is God that justifies, who shall condemn.\"\n(Rom 8) Suppose a man should live many days in rebellion against\nGod, and after that leave off to live any longer so rebelliously,\nwould this help him against the guilt which he contracted before?\nNo verily, without remission there is no help, but the rebel is\nundone. Wherefore the first blessedness, yea, and that without\nwhich all other things cannot make one blessed, it lies in pardon.\n\"Blessed is he whose transgression is forgiven, whose sin is\ncovered.\" (Psa 32:1) \"Blessed is the man to whom the Lord will\nnot impute sin.\" (Rom 4:8)\n\nSuppose a man greatly sanctified and made holy; I say, suppose\nit; yet if the sins, before committed by him, be not pardoned, he\ncannot be a blessed man.\n\nYet again, Suppose a man should be caught up to heaven, not having\nhis sins pardoned, heaven itself cannot make him a blessed man. I\nsuppose these things, not that they can be, but to illustrate my\nmatter. There can be not blessedness upon any man who yet remaineth\nunforgiven. You see therefore here, that there was much of the\nwisdom of the Holy Ghost in this prayer of the Publican. He was\ndirected the right, the only, the next35 way to shelter, where\nblessedness begins even to mercy for the pardon of his sins. Alas!\nWhat would it advantage a traitor to be taken up into the king's\ncoach, to be clothed with the king's royal robe, to have put upon\nhis finger the king's gold ring, and to be made to wear, for the\npresent, a chain of gold about his neck, if after all this the\nking should say unto him, but I will not pardon thy rebellion;\nthou shalt die for thy treason? Pardon then, to him that loves\nlife, is chiefest, is better, and more to be preferred and sought\nafter, than all other things; yea, it is the highest point of\nwisdom in any sinner to seek after that first.\n\nThis therefore confuteth the blindness of some, and the hypocrisy\nof others. Some are so silly, and so blind, as quite to forget and\nlook over the pardon of sin, and to lay their happiness in some\nexternal amendments; when alas poor wretches, as they are, they abide\nstill under the wrath of God. Or if they be not quite so foolish\nas utterly to forget the forgiveness of sin, yet they think of it,\nbut in the second place; they are for setting of sanctification\nbefore justification, and so seek to confound the order of God;\nand that which is worse unto them, they by so doing, do what they\ncan to keep themselves indeed from being sharers in that great\nblessing of forgiveness of sins by grace.\n\nBut the Publican here was guided by the wisdom of heaven: He comes\ninto the temple, he confesseth himself a sinner, and forthwith,\nwithout any delay, before he removeth his foot from where he stands,\ncraveth help of pardon; for he knew that all other things, if yet\nhe remained as involved in guilt, would not help him against that\ndamnation that belonged to a vile and unforgiven sinner.\n\nThis also confuteth the hypocrites, such as is our Pharisee here\nin the text, that glory in nothing more, or so much, as that they\nare \"not as other men,--unjust, adulterers, extortioners, or even\nas this Publican\"; for these men have missed of the beginning of\ngood which is the forgiveness of sin; and if they have missed of\nthe first, of the beginning good, they shall never, as so standing,\nreceive the second, or the third: Justification, sanctification,\nglorification, they are the three things, but the order of God\nmust not be perverted. Justification must be first, because that\ncomes to man while he is ungodly and a sinner.\n\nJustification cannot be where God has not passed a pardon. A pardon\nthen is the first thing to be looked after by the sinner; this the\nPharisee did not, therefore he went down to his house unjustified;\nhe set the stumbling-block of his iniquity before his face when\nhe went to enquire of the Lord; and as he neglected, slighted,\nscorned, because he thought that he had no need of pardon; therefore\nit was given to the poor, needy, and miserable Publican, and he\nwent away with the blessing of it.\n\nPUBLICANS, since this is so weighty a point, let me exhort you that\nyou do not forget this prayer of your wise and elder brother, to\nwit, the Publican, that went up into the temple to pray. I say,\nforget it not, neither suffer any vain-glorious or self-conceited\nhypocrite to beat you with arguments, or to allure you with their\nsilly and deceitful tongues, from this most wholesome doctrine.\nRemember that you are sinners, equal to, or as abominable as are the\nPublicans, wherefore do you, as you have him for your pattern, go\nto God, and to him confess in all simple, honest, and self-abasing-wise\nyour great, numerous, and abominable sins; and be sure that in the\nvery next place you forget not to ask for pardon, saying, \"God be\nmerciful to me a sinner.\" And remember that heaven itself cannot\nhelp you against, nor keep you from, the damnation and misery that\ncomes by sin, if 'twas possible you should go thither, if you miss\nof pardon and forgiveness.\n\nII. As the Publican imploreth help, so withal he closely approveth,\nnotwithstanding, of the sentence of the law that was gone out\nagainst him. This is manifest, for he saith to God, \"be merciful\nto me\"; and also in that he concludes himself \"a sinner.\" I say,\nhe justifieth, he approveth of the sentence of the law, that was\ngone out against him, and by which he now stood condemned in his\nown conscience before the tribunal of God's justice. He saith not\nas the hypocrite, \"Because I am innocent, surely his anger shall\nturn from me\" (Jer 2:35); or \"What have we spoken so much against\nthee?\" (Mal 3:13) No, he is none of these murmurers or complainers,\nbut fairly falls before the law, witnesses, judge and jury, and\nconsenteth to the verdict, sentence, and testimony of each of\nthem.\n\nTo illustrate this a little, suppose a malefactor should be\narraigned before a judge, and that after the witnesses, jury, and\njudge, have all condemned him to death for his fact, the judge\nagain should ask him what he can say for himself why sentence of\ndeath should not pass upon him? Now if he saith, nothing, but good,\nmy lord, mercy; he in sum confesseth the indictment, justifieth\nthe witnesses, approveth of the verdict of the jury, and consenteth\nto the judgment of the judge.\n\nThe Publican therefore in crying mercy, justifieth the sentence of\nthe law that was gone out against his sins: He wrangleth not with\nthe law, saying, that was too severe, though many men do thus,\nsaying, God forbid, for then woe be to us. He wrangleth not\nwith the witness, which was his own conscience, though some will\nbuffet, smite, and stop its mouth, or command it to be silent. He\nwrangleth not with the jury, which was the prophets and apostles,\nthough some men cannot abide to hear all that they say. He wrangleth\nnot with the judge, nor sheweth himself irreverently before him,\nbut in all humble-wise, with all manner of gestures that could\nbespeak him acquiescing with the sentence, he flieth to mercy for\nrelief.\n\nNor is this alone the way of the Publican; but of other godly\nmen before his time: When David was condemned, he justified the\nsentence and the judge, out of whose mouth it proceeded, and so\nfled for succour to the mercy of God. (Psa 51) When Shemaiah the\nprophet pronounced God's judgments against the princes of Judah\nfor their sin, they said, \"The Lord is righteous.\" (2 Chron 12:6)\nWhen the church in the Lamentations had reckoned up several of her\ngrievous afflictions wherewith she had been chastised of her God,\nshe, instead of complaining, doth justify the Lord, and approve\nof the sentence that was passed upon her, saying, \"The Lord\nis righteous; for I have rebelled against his commandment.\" (Lam\n1:18) So Daniel, after he had enumerated the evils that befell\nthe church in his day, addeth, \"Therefore hath the Lord--brought\nit upon us; for the Lord our God is righteous in all his works\nwhich he doeth: for we obeyed not his voice.\" (Dan 9:14)\n\nI know that all these do justify the judgment of God that was gone\nout against them, as the Publican did the sentence wherewith he\nwas condemned. And I say, that unless a man doth come hither, his\nconfession and cry for mercy is not right, and so according to\nthe scripture, reason, and nature of things as they ought to be;\nfor he that has any other plea, why doth he cry God, Mercy! Surely\nnot because he concludes that what is done, is done justly and\nrighteously against him, but because he is overruled by spite,\nprejudice, tyranny, or the like.\n\nBut this is not the case with our Publican. He has transgressed a\nlaw that is holy, just, and good: the witness that accuseth him of\nthis, is God and his conscience; he is also cast by the verdict of\nholy men of God; and all this he knows, and implicitly confesses,\neven in that he directs his prayer unto his judge for pardon.\nAnd it is one of the excellentest sights in the world to see, or\nunderstand a sinner thus honestly receiving the sentence of the\nlaw that is gone out against him; to see and hear a Publican thus\nto justify God.36 And this God will have done for these reasons.\n\n1. That it might be conspicuous to all that the Publican has need\nof mercy. This is for the glory of the justice of God, because it\nvindicates it in its goings out against the Publican. God loveth to\ndo things in justice and righteousness, when he goeth out against\nmen, though it be but such a going out against them as only tendeth\nto their conviction and conversions. When he dealt with our father\nAbraham in this matter, he called him to his foot, as here he\ndoth the Publican. And sinner, if ever God counts thee worthy to\ninherit the throne of glory, he will bring thee hither. But,\n\n2. The Publican, by the power of conviction stoops to, and falleth\nunder the righteous sentence gone forth against him, that it might\nbe also manifest that what afterward he shall receive is of the\nmere grace and sovereign goodness of God. And indeed there is\nno way that doth more naturally tend to make this manifest than\nthis. For thus; there is a man proceeded against for life, by the\nlaw, and the sentence of death is in conclusion most justly and\nrighteously passed upon him by the judge. Suppose now that after\nthis, this man lives, and is exalted to honour, enjoys great\nthings, and is put into place of trust and power, and that by him\nthat he has offended, even by him that did pass the sentence upon\nhim. What will all say, or what will they conclude, even upon the\nvery first hearing of this story? Will they not say, well, whoever\nhe was that found himself wrapped up in this strange providence,\nmust thank the mercy of a gracious prince; for all these things\nbespeak grace and favour. But,\n\n3. As the Publican falleth willingly under the sentence, and\njustifieth the passing of it upon him; so by his flying to mercy\nfor help, he declareth to all that he cannot deliver himself: He\nputteth help away from himself, or saith, it is not in me.\n\nThis, I say, is another thing included in this prayer, and it is\na thing distinct from that but now we have been speaking to. For\nit is possible for a man to justify and fall under the sentence of\nthe judge, and yet retain that with himself that will certainly\ndeliver him from that sentence when it has done its worst. Many\nhave held up their hand, and cried guilty at the bar, and yet\nhave fetched themselves off well enough for all that; but then\nthey have not pleaded mercy, for he that doth so, puts his life\naltogether into the hands of another, but privilege or good deeds\neither done or to be done by them. But the Publican in the text\nputs all out of his own hand; and in effect saith to that God\nbefore whom he went up into the temple to pray; Lord, I stand here\ncondemned at the bar of thy justice, and that worthily, for the\nsentence is good, and hath in righteousness gone out against me;\nnor can I deliver myself, I heartily and freely confess I cannot;\nwherefore I betake myself only to thy mercy, and do pray thee to\nforgive the transgressions of me a sinner. O how few be there of\nsuch kind of Publicans! I mean of Publicans thus made sensible,\nthat come unto God for mercy.\n\nMercy with most, is rather a compliment, I mean, while they plead\nit with God, than a matter of absolute necessity; they have not\nawfully, and in judgment and conscience fallen under the sentence,\nnor put themselves out of all plea but the plea of mercy. Indeed,\nthus to do, is the effect of the proof of the vanity and emptiness\nof all experiments made use of before. Now there is a two-fold\nproof of experiments; the one is, the result of practice; the\nother is, the result of faith.\n\nThe woman with her bloody issue made her proof by practice, when\nshe had spent all that she had upon physicians and was nothing\nbettered, but rather grew worse. (Mark 5:26) But our Publican here\nproves the emptiness and vanity of all other helps, by one cast\nof faith upon the contents of the bible, and by another look upon\nhis present state of condemnation; wherefore he presently, without\nany more ado, condemneth all other helps, ways, modes, or means\nof deliverance, and betakes himself only to the mercy of God,\nsaying, \"God be merciful to me a sinner.\"\n\nAnd herein he showeth wonderful wisdom. For,\n\n(1.) By this, He thrusts himself under the shelter and blessing of\nthe promise: and I am sure it is better and safer to do so, than\nto rely upon the best of excellences that this world can afford.\n(Hosea 14:1-4)\n\n(2.) He takes the ready way to please God; for God takes more delight\nin showing of mercy, than in any thing that we can do. (Hosea 6:6,\nMatt 9:13, 12:7) Yea and that also is the man that pleaseth him,\neven he that hopes in his mercy. (Psa 147:11) The Publican therefore,\nwhatever the Pharisee might think, stood all this while upon sure\nground, and had by far the start of him for heaven. Alas! his\ndull head could look no further than to the conceit of the pitiful\nbeauty and splendour of his own stinking righteousness.37 Nor\ndurst he leave that to trust wholly to the mercy of God; but the\nPublican comes out, though in his sins, yet like an awakened,\nenlightened, resolved man, and first abases himself, then gives God\nthe glory of his justice, and after that the glory of his mercy,\nby saying, \"God be merciful to me a sinner\"; and thus in the ears\nof the angels he did ring the changes of heaven. Again,\n\n(3.) The Publican, in his thus putting himself upon mercy, showeth,\nthat in his opinion there is more virtue in mercy to save, than\nthere is in the law and sin to condemn. And although this is not\ncounted a great matter to do, while men are far from the law, and\nwhile their conscience is asleep within them; yet when the law\ncomes near, and conscience is awake, who so tries it, will find\nit a laboursome work. Cain could not do thus for his heart, no,\nnor Saul; nor Judas, neither. This is another kind of thing than\nmost men think it to be, or shall find it, whenever they shall\nbehold God's angry face, and when they shall hear the words of\nhis law.\n\nHowever our Publican did it, and ventured his body, soul, and\nfuture condition for ever in this bottom, with other the saints\nand servants of God, leaving of the world to swim over the sea\nof God's wrath if they will, in their weak and simple vessels of\nbulrushes, or to lean upon their cobweb-hold, when he shall arise\nto the judgment that he hath appointed.\n\nIn the mean time pray God awaken us as he did the Publican; pray\nGod enlighten us as he did the Publican; pray God grant us boldness\nto come to him as the Publican did; and also in that trembling\nspirit as he did, when he cried in the temple before him, \"God be\nmerciful to me a sinner.\"\n\n[His Gestures.]\n\nTHIRD. Thus having in brief passed over his prayer, we come in\nthe next place to his gestures; for in my judgment the right\nunderstanding of them will give us yet more conviction of the\nPublican's sense and awakening of spirit under this present action\nof his.\n\nAnd I have observed many a poor wretch that has readily had recourse\nto the Publican's prayer, that never knew what the Publican's\nGESTURES, in the presence of God, while in prayer before him, did\nmean. Nor must any man be admitted to think, that those gestures\nof his were in custom, and a formality among the Jews in those\ndays; for 'tis evident enough by the carriage of the Pharisee,\nthat it was below them and their mode, when they came into the\ntemple, or when they prayed any where else; and they in those\ndays were counted for the best of men, and men too in religious\nmatters they were to imitate and take their examples at the hands\nof the best, not at the hands of the worst.\n\nThe Publican's gestures then, were properly his own, caused by the\nguilt of sin, and by that dread of the majesty of God that was\nupon his spirit. And a comely posture it was, else Christ Jesus,\nthe Son of God, would never have taken that particular notice\nthereof as he did, nor have smiled upon it so much as to take it,\nand distinctly repeat it as that which made his prayer the more\nweighty, and the more also to be taken notice of. Yea, in mine\nopinion, the Lord Jesus has committed it to record, for that he\nliked it, and for that it shall pass for some kind of touchstone\nof prayer, that is made in good sense of sin, and of God, and of\nneed of his goodness and mercy. For verily, all these postures\nsignify sense, sight of a lost condition, and a heart in good\nearnest for mercy.\n\nI know that they may be counterfeited, and Christ Jesus knows who\ndoth so too; but that will not hinder, or make weak or invalid\nwhat hath already been spoken about it. But to forbear to make a\nfurther prologue, and to come to the handling of particulars.\n\n\"And the Publican, standing afar off, would not lift up so much\nas his eyes unto heaven, but smote upon his breast.\"\n\nThree things, as I told you already, we may perceive in these\nwords, by which his Publican posture, or gestures are set forth.\n\nFirst. He stands afar off. Second. He would not lift up so much as\nhis eyes to heaven. Third. He smote upon his breast. First. For\nthe first of these, \"He stood afar off.\" \"And the Publican standing\nafar off.\" This is, I say, the first thing, the first posture of\nhis with which we are acquainted, and it informeth us of several\nthings.\n\n1. That he came not with senselessness of the majesty of God when\nhe came to pray, as the Pharisee did, and as sinners commonly do.\nFor this standing back, or afar off, declares that the majesty of\nGod had an awful stroke upon his spirit: He saw whither, to whom,\nand for what, he was now approaching the temple. It is said in\nthat 20th of Exodus, That when the people saw the thunderings and\nthe lightnings, and the noise of the trumpet, and the mountain\nsmoking, and all these were signs of God's terrible presence, and\ndreadful majesty, they removed themselves, \"and stood afar off.\"\n(Exo 20:18) This behaviour therefore of the Publican did well become\nhis present action, especially since, in his own eyes, he was yet\nan unforgiven sinner. Alas! What is God's majesty to a sinful man,\nbut a consuming fire? And what is a sinful man in himself, or in\nhis approach to God, but as stubble fully dry.\n\nHow then could the Publican do otherwise than what he did, than\nstand afar off, if he either thought of God or himself. Indeed the\npeople afore-named, before they saw God in his terrible majesty,\ncould scarce be kept off from the mount with words and bounds, as\nit is now the case of many: Their blindness gives them boldness;\ntheir rudeness gives them confidence; but when they shall see\nwhat the Publican saw, and felt, and understood as he, they will\npray, and stand afar off, even as these people did. They removed\nand stood afar off, and then fell to praying of Moses that this\ndreadful sight and sound might be taken from them. And what if I\nshould say, he stood afar off for fear of a blow, though he came\nfor mercy, as it is said of them, They stood \"afar off for the\nfear of her torment.\" (Rev 18:10)\n\nI know what it is to go to God for mercy, and what it is to stand\nall that while in my spirit through fear afar off, being possessed\nwith this, will not God now smite me at once to the ground for my\nsins. David thought something when he said as he prayed, \"Cast\nme not away from thy presence, and take not thy Holy Spirit from\nme.\" (Psa 51:11)\n\nThere is none knows, but those that have them, what turns and\nreturns, what coming on and going off, there is in the spirit of a\nman that indeed is awakened, and that stands awakened before the\nglorious Majesty in prayer.38 The prodigal also made his prayer\nto his Father intentionally, while he was yet a great way off. And\nso did the lepers too; \"And as he entered into a certain village,\nthere met him ten men that were lepers, which stood AFAR OFF: And\nthey lift up their voices and said, Jesus, Master, have mercy on\nus.\" (Luke 17:12,13)\n\nSee here, it has been the custom of praying men to keep their\ndistance, and not to be rudely bold in rushing into the presence\nof the holy and heavenly majesty; especially if they have been\nsensible of their own vileness and sins, as the prodigal, the\nlepers, and our Publican was. Yea, Peter himself, when upon a time\nhe perceived more than commonly he did of the majesty of Jesus his\nLord, what doth he do! \"When Simon Peter saw it,\" says the text,\n\"he fell down at Jesus' knees, saying, Depart from me; for I am a\nsinful man, O Lord.\" (Luke 5:8) Oh! when men see God and themselves,\nit fills them with holy fear, of the greatness of the majesty of\nGod, as well as with love to, and desire after his mercy.\n\nBesides, by his standing afar off, it might be to intimate that he\nnow had in mind, and with great weight upon his conscience, the\ninfinite distance that was betwixt God, and him. Men should know\nthat, and tremble in the thoughts of it, when they are about to\napproach the omnipotent presence.\n\nWhat is poor sorry man! poor dust and ashes, that he should crowd it\nup, and go jostlingly in the presence of the great God? especially\nsince it is apparent, that besides the disproportion that is betwixt\nGod and him, he is a filthy, leprous, polluted, nasty, stinking,\nsinful bit of carrion.39 Esther, when she went to supplicate the\nking her husband for her people, made neither use of her beauty,\nnor relation, nor other privileges of which she might have had\ntemptation to make use, especially at such a time, and in such\nexigencies, as then did compass her about: But I say, she made\nnot use of them to thrust herself into his presence, but knew,\nand kept her distance, standing in the inward court of his palace,\nuntil he held out the golden sceptre to her; THEN \"Esther drew\nnear, and touched the top of the sceptre.\" (Esth 5:2)\n\nMen also when they come into the presence of God, should know their\ndistance; yea, and shew that they know it too, by such gestures\nand carriages, and behaviors that are seemly. A remarkable saying\nis that of Solomon. \"Keep thy foot when thou goest to the house\nof God, and be more ready to hear, than to give the sacrifice of\nfools; for they consider not that they do evil. [And as they should\nkeep their foot, so also he adds] Be not rash with thy mouth, and\nlet not thine heart be hasty to utter any thing before God: for\nGod is in heaven, and thou upon earth: therefore let thy words be\nfew.\" (Eccl 5:1,2) Three things the Holy Ghost exhorteth to in\nthis text.\n\nThe one is, that we look to our feet, and not be forward to crowd\ninto God's presence.\n\nAnother is, That we should also look well to our tongues, that\nthey be not rash in uttering anything before God.\n\nAnd the third is, because of the infinite distance that is betwixt\nGod and us, which is intimated by those words, \"For God is in\nheaven, and thou upon earth.\"\n\nThe Publican therefore shewed great wisdom, holy shame, and humility,\nin this brave gesture of his, namely, in his standing afar off,\nwhen he went up into the temple to pray. But this is not all.\n\n2. The Publican, in standing afar off, left room for an advocate,\nan high priest, a day's-man to come betwixt, to make peace between\nGod and this poor creature. Moses, the great mediator of the Old\nTestament, was to go nigher to God than the rest of the leaders,\nor of the people were. (Exo 20:21) Yea, the rest of the people\nwere expressly commanded to worship, standing afar off. (19:21)\nNo man of the sons of Aaron that hath a blemish was to come nigh.\n\"No man that hath a blemish of the seed of Aaron the priest,\nshall come nigh to offer the offerings of the Lord made by fire:\nHe shall not come nigh to offer the bread of his God.\" (Lev 21:21)\n\nThe Publican durst not be his own mediator, he knew he had a blemish,\nand was infirm, and therefore he stands back; for he knew that it\nwas none of him that his God had chosen to come near unto him, to\noffer the fat and the blood. (Eze 44:13-15) The Publican therefore\nwas thus far right: he took not up the room himself, neither with\nhis person, nor his performances, but stood back, and gave place\nto the high priest that was to be intercessor.\n\nWe read, that when Zacharias went into the temple to burn incense,\nas at that time his lot was, \"The whole multitude of the people\nwere praying without.\" (Luke 1:9,10) They left him where he was,\nnear to God, between God and them, mediating of them; for the\noffering of incense by the chief priest was a figurative making\nof intercession for the people, and they maintained their distance.\n\nIt is a great matter in praying to God, not to go too far, nor\ncome too short in that duty. I mean in the duty of prayer, and a\nman is very apt to do one or the other. The Pharisee went so far,\nhe was too bold, he came into the temple making such a ruffle\nwith his own excellences, there was in his thoughts no need of a\nMediator. He also went up so nigh to God, that he took up the room\nand place of the Mediator himself; but this poor Publican, he knows\nhis distance, and kept it, and leaves room for the High Priest to\ncome and intercede for him with God. He stood afar off, not too\nfar off; for that is the room and place of unbelievers, and in\nthis sense that saying is true, \"For, lo, they that are far from\nthee shall perish\" (Psa 73:27): That is, they whose unbelief hath\nset them in their hearts and affections more upon their idols,\nand that have been made to cast God behind their backs, to follow\nand go a whoring after them.\n\nHitherto therefore it appears, that though the Pharisee had more\nrighteousness than the Publican, yet the Publican had more spiritual\nrighteousness than the Pharisee: And that though the Publican had\na baser, and more ugly outside than the Pharisee, yet the Publican\nknew how to prevail with God for mercy better than he.\n\nAs for the Publican's posture of standing in prayer, it is excusable,\nand that by the very father of the faithful himself: For Abraham\nstood praying when he made intercession for Sodom. (Gen 18:22,23)\nChrist also alloweth it where he saith, \"And when ye STAND PRAYING,\nforgive, if ye have ought against any: that your Father also which\nis in heaven may forgive you your trespasses.\" (Mark 11:25) Indeed\nthere is no stinted order prescribed for our thus or thus behaving\nof ourselves in prayer, whether kneeling, or standing, or walking\nor lying, or sitting; for all these postures have been used by the\ngodly. \"Paul KNEELED down and prayed.\" (Acts 20:36) Abraham and\nthe Publican STOOD and prayed. David prayed as he WALKED. (2 Sam\n15:30,31) Abraham prayed LYING upon his face. (Gen 17:17,18) Moses\nprayed SITTING. (Exo 17:12) And indeed prayer, effectual fervent\nprayer, may be, and often is, made unto God, under all these\ncircumstances of behaviour: for God has not tied us to any of\nthem; and he that shall tie himself, or his people, to any one of\nthese, doth more than he hath warrant for from God; and let such\ntake care of innovating, it is the next way to make men hypocrites\nand dissemblers in those duties, in which they should be sincere.\n\nTrue, which of those soever a man shall chose to himself for the\npresent, to perform this solemn duty in, it is required of him,\nand God expects it, that he should pray to him in truth, and with\ndesire, affection, and hunger, after those things, that with his\ntongue he maketh mention of before the throne of God. And indeed\nwithout this, all is nothing. But alas! how few be there in the\nworld whose heart and mouth in prayer shall go together? Dost\nthou, when thou askest for the spirit, or faith, or love to God,\nto holiness, to saints, to the word, and the like, ask for them\nwith love to them, desire of them, hungering after them? Oh! this\nis a mighty thing! and yet prayer is no more before God, than as\nit is seasoned with these blesssed qualifications. Wherefore it is\nsaid, that while men are praying, God is searching of the heart,\nto see what is the meaning of the spirit, or whether there be the\nspirit and his meaning in all that the mouth hath uttered, either\nby words, sighs, or groans; because it is by him, and through\nhis help only that any make prayers according to the will of God.\n(Rom 8:26,27) Whatever thy posture therefore shall be, see that\nthy prayers be pertinent and fervent, not mocking of thine own\nsoul with words, while thou wantest and art an utter stranger to\nthe very vital and living spirit of prayer.\n\nNow our Publican, had, and did exercises, the very spirit of prayer\nin prayer. He prayed sensibly, seriously, affectionately hungering,\nthirsting, and with longing after that, for which with his mouth\nhe implored the God of heaven: His heart and soul were in his words,\nand it was that which made his PRAYER; even because he prayed in\nPRAYER; he prayed inwardly, as well as outwardly.\n\nDavid tells us, that God heard the VOICE of his supplication, the\nvoice of his cry, the voice of his tears, and the voice of his\nroaring. For indeed there are all these without this acceptable\nsound in them, nor can any thing but sense, and affection, and\nfervent desire, make them sound well in the ears of God. Tears,\nsupplications, prayers, cries, may be all of them done in formality,\nhypocrisy, and from other causes, and to other ends than that which\nis honest and right in God's sight: For God as he had experience\nof, would search and look after the VOICE of his tears, supplications,\nroarings, prayers, and cries.\n\nAnd if men had less care to please men, and more to please God, in\nthe matter and manner of praying, the world would be at a better\npass than it is. But this is not in man's power to help, and to\namen: When the Holy Ghost comes upon men with greater conviction\nof their state and condition, and of the use and excellency of\nthe grace of sincerity and humility in prayer, then, and not till\nthen, will the grace of prayer be more prized, and the spacious\nflouting, complimentary lips of flatterers be more laid aside.\nI have said it already, and I will say it again, that there is\nnow-a-days a great deal of wickedness committed in the very duty\nof prayer; by words, of which men have no sense,40 by reaching\nafter such conclusions and clenches therein, as may make their\npersons to be admired; by studying for, and labouring after such\nenlargements as the spirit accompanieth not the heart in. O Lord\nGod, O Lord God, make our hearts upright in us, as in all points\nand parts of our profession, so in this solemn appointment of God,\n\"If I regard iniquity in my heart,\" said David, \"the Lord will\nnot hear me.\" But if I be truly sincere he will, and then it is\nno mater whether I kneel, or stand, or sit, or lie, or walk; for\nI shall do none of these, nor put up my prayers under any of these\ncircumstances, lightly foolishly, and idly, but to beautify this\ngesture with the inward working of my mind and spirit in prayer;\nthat whether I stand or sit, walk or lie down, glory and gravity,\nhumility and sincerity shall make my prayer profitable, and my\noutward behaviour comely in his eyes, with whom in prayer I now\nhave to do.\n\nAnd had not our Publican been inwardly seasoned with these, Christ\nwould have taken but little pleasure in his modes and outward\nbehaviour: but being so honest inwardly, and in the matter of\nhis prayer, his gestures by that were made beauteous also; and\ntherefore it is that our Lord so delightfully dilateth upon\nthem, and draweth them out at length before the eyes of others.\n\nI have often observed, that that which is natural, and so comely\nin one, looks odiously when imitated by another, I speak as to\ngestures and actions in preaching and prayer. Many, I doubt not,\nbut will imitate the Publican, and that both in the prayer and\ngestures of the Publican, whose persons and actions will yet stink\nfull foully in the nostrils of him that is holy and just, and that\nsearcheth the heart and the reins.\n\nWell, the Publican STOOD and prayed, he stood afar off, and prayed,\nand his prayers came even to the ears and heart of God.\n\n\"AND THE PUBLICAN STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS\nHIS EYES UNTO HEAVEN.\"\n\nSecond, We are now come to another of his postures. \"He would\nnot, [says the text] so much as lift up his eyes to heaven.\" Here\ntherefore was another gesture added to that which went before;\nand a gesture that a great while before had been condemned by the\nHoly Ghost himself. \"Is it such a fast that I have chosen? A day\nfor a man to afflict his soul? Is it to bow down his head as a\nbulrush.\" (Isa 58:5)\n\nBut why condemned then, and smiled upon now? Why! Because done\nin hypocrisy then, and in sincerity now. Hypocrisy and a spirit\nof error will so besmut God's ordinances, that he shall take no\npleasure in them: but sincerity, and honesty in duties, will make\neven those circumstances that in themselves are indifferent, at\nleast comely in the sight of men. May I not say before God? the\nRechabites were not commanded of God, but of their father, to do\nas they did; but, because they were sincere in their obedience\nthereto, even God himself maketh use of what they did to condemn the\ndisobedience of the Jews; and moreover doth tell the Rechabites,\nat last, that they should not want a man to stand before him for\never. \"And Jeremiah said unto the house of the Rechabites, Thus\nsaith the LORD of Hosts, the God of Israel; Because ye have obeyed\nthe commandment of Jonadab your father, and kept all his precepts,\nand done according unto all that he hath commanded you; therefore,\nthus saith the LORD of Hosts, the God of Israel; Jonadab the son\nof Rechab shall not want a man to stand before me for ever.\" (Jer\n35:18,19)\n\n\"He would not life up his eyes to heaven.\" Why? Surely because\nshame had covered his face. Shame will make a man blush and hang\nhis head like a bulrush. Shame for sin is a virtue, a comely\nthing; yea, a beauty-spot in the face of a sinner that cometh to\nGod for mercy.\n\nGod complains of the house of Israel, that they could sin, and\nthat without shame; yea, and threateneth them too with sore and\nrepeated judgments, \"because they were not ashamed,\" it is in\nJeremiah 8:12. Their crimes in general were, they turned every one\nto his course, as the horse runneth into the battle. In particular,\nthey were such as rejected God's word, they loved this world, and\nset themselves against the prophet's crying peace, peace, peace,\nwhen they cried judgment, judgment: \"Were they ashamed when\nthey had committed abomination: nay, they were not at all ashamed,\nneither could they blush: therefore shall they fall among them\nthat fall: in the time of their visitation they shall be cast down,\nsaith the Lord.\" Oh! to stand, or sit, or lie, or kneel, or walk\nbefore God in prayer, with blushing cheeks for sin, is one of the\nexcellentest sights that can be seen in the world. Wherefore the\nchurch taketh some kind of heart to herself in that she could lie\ndown in her shame; yea, and makes that a kind of an argument with\nGod, to prove that her prayers did come from her heart, and also\nthat he would hear them. (Jer 3:25)\n\nShame for sin argueth sense of sin, yea, a right sense of sin,\na godly sense of sin; Ephraim pleads this when under the hand of\nGod: \"I was,\" saith he, \"ashamed, yea, even confounded, because I\ndid bear the reproach of my youth.\" But what follows? \"Is Ephraim\nmy dear son? is he a pleasant child? for since I spake against\nhim, I do earnestly remember him still: therefore my bowels are\ntroubled for him: I will surely have mercy upon him, saith the\nLord.\" (Jer 31:19,20)\n\nI know that there is a shame that is not the spirit of an honest\nheart; but that rather floweth from sudden surprisal, when\nthe sinner is unawares taken in the act, in the very manner. And\nthus sometimes the house of Israel was taken, and then when they\nblushed, their shame is compared to the shame of a thief. \"As\nthe thief is ashamed when he is found, so is the house of Israel\nashamed; they, their kings, their princes and their priests, and\ntheir prophets.\"\n\nBut where were they taken, or about what were they found? Why they\nwere found \"saying to a stock, Thou art my father; and to a stone,\nThou hast brought me forth.\" (Jer 2:26,27) God catched them thus\ndoing, and this made them ashamed, even as the thief is ashamed\nwhen the owner doth catch him stealing of his horse.\n\nBut this was not the Publican's shame; this shame brings not a man\ninto the temple to pray, to stand willingly, and to take shame\nbefore God in prayer. This shame makes one rather to fly from his\nface, and to count one's self most at ease when they get farthest\noff from God.\n\nThe Publican's shame therefore, which he demonstrateth that he had,\neven by hanging down of his head, was godly and holy, and much\nlike that of the prodigal, when he said, \"Father, I have sinned\nagainst heaven, and in thy sight, and am no more worthy to be called\nthy son.\" (Luke 15:21) I suppose that his postures were much the\nsame with the Publican's, as were his prayers, for the substance\nof them. O however grace did work in both to the same end, they\nwere both of them, after a godly manner ashamed of their sins.\n\nHe would not lift up so much as his eyes to heaven.\n\nIt saith not he could not, but he would not; which yet more fully\nmakes it appear that it was shame, not guilt, not guilt only or\nchiefly, though it is manifest enough that he had guilt also by\nhis crying, God be merciful to me a sinner. I say, guilt was not\nthe chief cause of hanging down his head, because it saith, he\nwould not; for when guilt is the cause of stooping, it lieth not\nin the will, or in the power thereof, to help one up.\n\nDavid tells us, that when he was under guilt, his iniquities were\ngone over his head: \"As an heavy burden they are too heavy for\nme.\" (Psa 38:4) And that with them he was bowed down greatly. Or,\nas he says in another place, \"Mine iniquities have taken hold upon\nme, so that I am not able to look up\" (Psa 40:12); I am not ABLE\nto do it; guilt disableth the understanding and conscience, shame\nmakes all willingly fall and bare at the feet of Christ.\n\n\"He would not.\" He knew what he was, what he had been, and should\nbe, if God had not mercy upon him: Yea, he knew also that God\nknew what he was, had been, and would be, if mercy prevented not;\nwherefore thought he, Wherefore should I lift up the head? I am\nno righteous man, no godly man; I have not served God, but Satan;\nthis I know, this God knows, this angels know, wherefore I will\nnot \"lift up the head.\" It is as much as to say, I will not be an\nhypocrite, like the Pharisee; for lifting up of the head signifies\ninnocency and harmlessness of life, or good conscience, and the\ntestimony thereof, under, and in the midst of all accusations.\nWherefore this was the counsel of Zophar to Job: \"If thou prepare\nthine heart, and stretch out thine hands towards him; If iniquity\nbe in thine hand, put it far away, and let not wickedness dwell\nin thy tabernacles. For then shalt thou lift up thy face without\nspot; yea, thou shalt be stedfast, and shalt not fear.\" (Job\n11:13-15)\n\nThis was not the Publican's state, he had lived in lewdness and\nvillany all his days; nor had he prepared his heart to seek the\nLord God of his fathers, he had not cleansed his heart nor hands\nfrom violence, nor done that which was lawful and right. He only\nhad been convinced of his evil ways, and was come into the temple\nas he was, all foul, and in his filthy garments, and amidst his\npollutions; how then could he be innocent, holy or without spot?\nAnd consequently how could he lift up his face unto God? I remember\nwhat Abner said to Asahel, \"Turn thee aside, from following me;\nwherefore should I smite thee to the ground? how then should I\nhold up my face to Joab thy brother?\" (2 Sam 2:22)\n\nAs if he had said, if I kill thee, I shall blush, be ashamed, and\nhang my head like a bulrush, the next time I come into the company\nof thy brother.\n\nThis was the Publican's case, he was guilty, he had sinned, he had\ncommitted a trespass, and now being come into the temple, into the\npresence of that God whose laws he had broken, and against whom\nhe had sinned, how could he lift up his head? how could he bear\nthe face to do it? No, it better became him to take his shame, and\nto hang his head in token of guilt; and indeed he did, and did it\nto purpose too, for he would not lift up, no, not so much as his\neyes to heaven.\n\nTrue, some would have done it, the Pharisee did it; though if he had\nconsidered, that hypocrisy, and leaning to his own righteousness\nhad been sin, he would have found as little cause to have done\nit, as did the Publican himself. But, I say, he did it, and sped\nthereafter; he went down to his house as he came up into the\ntemple, a poor unjustified Pharisee, whose person and prayers\nwere both rejected, because, like the whore of whom we read in\nthe Proverbs, after he had practised all manner of hypocrisy, he\ncomes into the temple \"and wipes his mouth, and saith, I have done\nno wickedness.\" (Prov 30:20) He lifts up his head, his face, his\neyes to heaven; he struts, he vaunts himself; he swaggers, he\nvapours, and cries up himself, saying, \"God, I thank thee, that\nI am not as other men are.\"\n\nTrue, had he come and stood before a stock or a stone, he might\nhave said thus, and not have been reprehended; for such are gods\nthat see not, nor hear, neither do they understand. But to come\nbefore the true God, the living God, the God that fills heaven and\nearth by his presence, and that knows the things that come into\nthe mind of man, even every one of them, I say, to come into his\nhouse, to stand before him, and thus to lift up his head and eyes\nin such hypocrisy before him: this was abominable, this was to\ntempt God, and to prove him; yea, to challenge him to know what\nwas in man if he could even as those did who said, \"How doth God\n[see] know? can he judge through the dark cloud?\" (Job 22:13, Psa\n73:11)\n\nBut the Publican, no the Publican could not, durst not, would not\ndo thus: He would not lift up so much as his eyes to heaven. As\nwho should say, O Lord, I have been against thee, a traitor and\na rebel, and like a traitor and rebel before thee will I stand. I\nwill bear my shame before thee in the presence of the holy angels;\nyea, I will prevent thy judging of me by judging myself in thy\nsight, and will stand as condemned before thee, before thou passest\nsentence upon me.\n\nThis is now for a sinner to go to the end of things. For what is\nGod's design in the work of conviction for sin, and in his awakening\nof the conscience about it? What is his end I say, but to make the\nsinner sensible of what he hath done, and that he might unfeignedly\njudge himself for the same. Now this our Publican doth; his will\ntherefore is now subject to the word of God, and he justifies\nhim in all his ways and works towards him. Blessed be God for any\nexperience of these things.\n\n\"He would not lift up so much as his eyes to heaven.\" He knew by\nhis deeds and deservings that he had no portion there; nor would\nhe divert his mind from the remembering, and from being affected\nwith the evil of his ways.\n\nSome men when they are under the guilt and conviction of their evil\nlife, will do what they can to look any ways, and that on purpose\nto divert their minds, and to call them off from thinking on what\nthey have done; and by their thus doing, they bring many evils\nmore upon their own souls: for this is a kind of striving with\nGod, and a shewing a dislike to his ways. Would not you think, if\nwhen you are shewing your son or your servant his faults, if he\nshould do what he could to divert and take off is mind from what\nyou are saying, that he striveth against you, and sheweth dislike\nof your doings. What else means the complaints of masters and of\nfathers in this matter? I have a servant, I have a son, that doth\ncontrary to my will. O but why do you not chide them for it: The\nanswer is, so I do; but they do not regard my words; they do\nwhat they can, even while I am speaking, to divert their minds\nfrom my words and counsels. Why, all men will cry out this is\nbase, this is worthy of great rebuke; such a son, such a servant\ndeserveth to be shut out of doors, and so made to learn better\nbreeding by want and hardship.\n\nBut the Publican would not divert his mind from what at present\nGod was about to make him sensible of, no, not by a look on\nthe choicest object, he would not lift up so much as his eyes to\nheaven. They are but bad scholars, whose eyes, when their master\nis teaching of them, are wandering off of their books.\n\nGod saith unto men, when he is a teaching them to know the evil\nof their ways, as the angel said to the prophet, when he came to\nshew him the pattern of the temple; \"Son of man,\" says he, \"behold\nwith thine eyes, and hear with thine ears, and set thine heart\nupon all that I shall shew thee; for to the intent that I might\nshew them unto thee, art thou brought hither.\" (Eze 40:4) So to\nthe intent that God might shew to the Publican the evil of his\nways, therefore was he brought under the power of convictions,\nand the terrors of the law; and he also like a good learner gave\ngood heed unto that lesson that now he was learning of God; for\nhe would not lift up so much as his eyes to heaven.\n\nLooking downwards doth ofttimes bespeak men very ponderous and deep\nin their cogitations; also that the matter about which in their\nminds they are now concerned, hath taken great hold of their spirits.\nThe Publican hath now new things, great things, and long-lived\nthings, to concern himself about: His sins, the curse, with death,\nand hell, began now to stare him in the face; Wherefore it was no\ntime now to let his heart, or his eyes, or his cogitations wander,\nbut to be fixed, and to be vehemently applying of himself as a\nsinner, to the God of heaven for mercies.\n\nFew know the weight of sin, and how, when the guilt thereof takes\nhold of the conscience, it commands homewards all the faculties\nof the soul. No man can go out or off now. Now he is wind-bound,\nor as Paul says, caught. Now he is made to possess bitter days,\nbitter nights, bitter hours, bitter thoughts; nor can he shift them,\nfor his sin is ever before him. As David said, \"For I acknowledge\nmy transgressions: and my sin is ever before me,\" in mine eye,\nand sticketh fast in every one of my thoughts. (Psa 51:3)\n\nHe would not lift up so much as his eyes to heaven. THIRD, BUT SMOTE\nUPON HIS BREAST. This was the third and last of his gestures. He\nsmote upon his breast; to wit, with his hand, or with his fist.\nI read of several gestures with the hand and foot, according to\nthe working and passions of the mind. 'Tis said Balak smote his\nhands together, being angry because that Balaam had blessed and\nnot cursed for him the children of Israel. (Num 24:10)\n\nGod says also, that he had smitten his hands together, at the sins\nof the children of Israel. (Eze 22:13) God also bids the prophet\nstamp with his feet, and smite with his hand upon his thigh, upon\nsundry occasions, and at several enormities, but the Publican here\nis said to smite upon his breast. (Chron 6:11, 21:12) And,\n\n1. Smiting upon the breast betokeneth sorrow for something done,\nthis is an experiment common among men. And indeed, therefore as\nI take it, doth our Lord Jesus put him under this gesture in the\nact and exercise of his repentance, because it is that which doth\nmost lively set it forth.\n\nSuppose a man comes to great damage for some folly that he has\nwrought, and he be made sorrowful for being and doing such folly:\nThere is nothing more common than for such a man, if he may,\nto walk to and fro in the room where he is, with head hung down,\nfetching ever and anon a bitter sigh: and smiting himself upon\nthe breast in his dejected condition; \"But smote upon his breast,\nsaying, God be merciful to me a sinner.\"\n\n2. Smiting upon the breast is sometimes a token of indignation and\nabhorrence of something thought upon. I read in Luke, that when\nChrist was crucified, those spectators that stood to behold the\nbarbarous usage that he endured at the hands of his enemies,\n\"smote their breasts and returned.\" \"And all the people that came\ntogether to that sight, beholding the things which were done, smote\ntheir breasts, and returned.\" (Luke 23:48) Smote their breasts;\nthat is, in token of indignation against, and abhorrence of their\ncruelty, that so grievously used the Son of God.\n\nHere also we have our Publican smiting upon his breast, in token\nof indignation against, and abhorrence of his former life. And\nindeed without indignation against, and abhorrence of his former\nlife, his repentance had not been good. Wherefore the apostle doth\nmake indignation against sin, and against ourselves for that, one\nsign of true repentance (2 Cor 7:11), and his indignation against\nsin in general, and against his former life in particular,\nwas manifested by his smiting upon the breast. Even as Ephraim's\nsmiting upon the thigh was a sign and token of his: \"Surely,\"\nsays he, \"after that I was turned, I repented; and after that I\nwas instructed, I smote upon my thigh: I was ashamed, yea, even\nconfounded, because I did bear the reproach of my youth.\" (Jer\n31:19) Man when he vehemently dislikes a thing, is very apt to\nshew that dislike that to that thing he hath, by this or another\noutward gesture: as in putting the branch to the nose,41 in\nsnuffing or snorting at it (Eze 8:17, Mal 1:13); or in deriding;\nor, as some say, in blowing of their noses at it. (Luke 16:14) But\nthe Publican here chooseth rather to use this most solemn posture;\nfor smiting upon the breast, seems to imply a more serious, solemn,\ngrave way or manner of dislike, than any of those last mentioned\ndo.\n\n3. Smiting upon the breast, seems to intimate a quarrel with the\nheart for beguiling, deluding, flattering, seducing, and enticing\nof him to sin: For as conviction for sin begets in man, I mean if\nit be thorough, a sense of the sore and plague of the heart. So\nrepentance, if it be right, begets in the man an outcry against\nthe heart; for as much as by that light, by which repentance\ntakes occasion, the sinner is made to see, that the heart is the\nfountain, and well-spring of sin. \"For from within, out of the\nheart of men proceed evil thoughts, adulteries,--covetousness,\"\n&c. (Mark 7:21,22) And hence it is, that commonly young converts\ndo complain so of their hearts, calling them wicked, treacherous,\ndeceitful, desperate ones.\n\nIndeed one difference between true and false repentance lieth\nin this. The man that truly repents crieth out of his heart; but\nthe other, as Eve, upon the serpent, or something else. And that\nthe Publican perceived his heart to be naught I conclude, by his\nsmiting upon his breast.\n\n4. Smiting upon the breast, seems to intimate one apprehensive of\nsome new, sudden, strange and amazing thing: As when a man sees\nsome strange sight in the air, or heareth some sudden or dismal\nsound in the clouds: Why, as he is struck into a deep damp in his\nmind, so 'tis a wonder if he can keep or hold back from smiting\nupon his breast.\n\nNow ofttimes a sight of God and sense of sin, comes to the sinner\nlike a flash of lightning, not for short continuance, but for\nsuddenness, and so for surprisal; so that the sinner is struck,\ntaken and captivated to his own amazement, with what so unexpectedly\nis come upon him. It is said of Paul at his conversion, that when\nconviction of his bad life took fast hold of his conscience, he\ntrembled, and was astonished. (Acts 9:6) And although we read not\nof any particular circumstance of his behaviour under his conviction\noutwardly, yet it is almost impossibly but he must have some, and\nthose of the most solid sort. For there is such a sympathy betwixt\nthe soul and the body, that the one cannot be in distress or\ncomfort, but the other must partake of, and also signify the same.\nIf it be comfort, then 'tis shewn; If comfort of mind, then by\nleaping, skipping, cheerfulness of the countenance, or some other\noutward gesture. If it be sorrow or heaviness of spirit, then that\nis shewed by the body, in weeping, sighing, groaning, softly-going,\nshaking of the head, a lowering countenance, stamping, smiting\nupon the thigh or breast as here the Publican did, or somewhat.\n\nWe must not therefore look upon these outward actions or gestures\nof the Publican, to be empty insignificant things; but to be such,\nthat in truth did express and shew the temper, frame, and present\ncomplexion of his soul. For Christ, the wisdom of God, hath mentioned\nthem to that very end, that in and by them, might be held forth,\nand that men might see, as in a glass, the very emblem of a\nconverted, and truly penitent sinner. \"He smote upon his breast.\"\n\n5. Smiting upon the breast, is sometimes to signify a mixture of\ndistrust, joined with hope. And indeed in young converts, hope and\ndistrust, or a degree of despair, do work and answer one another,\nas doth the noise of the balance of the watch in the pocket. Life\nand death, life and death is always the motion of the mind then,\nand this noise continues until faith is stronger grown, and until\nthe soul is better acquainted with the methods and ways of God\nwith a sinner. Yea, was but a carnal man in a convert's heart, and\ncould see, he should discern these two, to wit, hope and fear,\nto have a continual motion in the soul: wrestling and opposing one\nanother, as doth light and darkness, in striving for the victory.\n\nAnd hence it is that you find such people so fickle and uncertain\nin their spirits; Now on the mount, then in the valleys; now in\nthe sunshine, then in the shade; now warm, then frozen; now bonny\nand blithe, then in a moment pensive and sad; as thinking of a\nportion nowhere but in hell. This will cause smiting on the breast;\nnor can I imagine that the Publican was as yet farther than thus\nfar in the Christian's progress, since yet he was smiting upon\nhis breast.\n\n6. Smiting upon the breast, seems to intimate, that the party so\ndoing is very apprehensive of some great loss that he has sustained;\neither by negligence, carelessness, foolishness, or the like,\nand this is the way in which men do lose their souls. Now to lose\na thing, a great thing, the only choice thing that a man has, negligently,\ncarelessly, foolishly, or the like, why it puts aggravations into\nthe thoughts of the loss that the man has sustained; and aggravations\nin the thoughts of them go out of the soul, and come in upon a\nsudden, even as the bailiff, or the king's sergeant at arms, and\nat every appearance of them makes the soul start; and starting,\nit smites upon the breast.\n\nI might multiply particulars; but to be brief, we have before us a\nsensible soul, a sorrowful soul, a penitent soul: one that prays\nindeed, that prays sensibly, affectionately, effectually. One that\nsees his loss, that fears and trembleth before God in consideration\nof it, and one that knows no way, but the right way, to secure\nhimself from perishing, to wit, by having humble and hearty recourse\nto the God of heaven for mercy.\n\nI should now come to speak something by way of use and application;\nbut before I do that, I will briefly draw up, and present you with\na few conclusions that in my judgment do naturally flow from the\ntext, therefore in this place I will read over the text again.\n\n\"Two men went up into the temple to pray; the one a Pharisee, and\nthe other a Publican: The Pharisee stood and prayed thus with himself,\nGod, I thank thee, that I am not as other men are, extortioners,\nunjust, adulterers, or even as this Publican: I fast twice in\nthe week, I give tithes of all that I possess. And the Publican,\nstanding afar off, would not lift up so much as his eyes unto\nheaven, but smote upon is breast, saying, God be merciful to me\na sinner.\"\n\nFrom these words I gather these several conclusions, with these\ninferences.\n\nConclusion First, It doth not always follow, that they that pray\ndo know God, or love him, or trust in him. This conclusion is\nevident by the Pharisee in the text; he prayed, but he knew not\nGod, he loved not God, he trusted not in God; that is, he knew him\nnot in his Son, nor so loved, nor trusted in him. He was, though\na praying man, far off from this. Whence it may be inferred, that\nthose that pray not at all cannot be good, cannot know, love, or\ntrust in God. For if the star, though it shines, is not the sun,\nthen surely a clod of dirt cannot be the sun. Why, a praying\nman doth as far outstrip a non-praying man, as a star outstrips\na clod of earth. A non-praying man lives like a beast, nay worse,\nand with reference to his station, a more sottish life than he.\n\"The ox knoweth his owner, and the ass his master's crib: but\n[this man] Israel doth not know, [but this man] my people doth\nnot consider.\" (Isa 1:3) The prayerless man is therefore of no\nreligion, except he be an Atheist, or an Epicurean. Therefore the\nnon-praying man is numbered among the heathens, and among those\nthat know not God, and is appointed and designed by the sentence\nof the word to the fearful wrath of God. (Psa 79:6, Jer 10:25)\n\nConclusion Second, A second conclusion is, That the man that prays,\nif in his prayer he pleads for acceptance, either in whole or in\npart, for his own good deeds, is in a miserable state. This also\nis gathered from the Pharisee here, he prayed, but in his prayer\nhe pleaded his own good deeds for acceptance, that is, of his\nperson, and therefore went down to his house unjustified. Now to\nbe unjustified is the worst condition that a man can be in, and\nhe is in this condition that doth thus. The conclusion is true,\nforasmuch as the Pharisee mentioned in the parable is not so\nspoken of, for the only sake of that sect of men, but to caution,\nforewarn, and bid all men take heed, that they by doing as he,\nprocure not his rejection of God, and be sent away from his presence\nunjustified. I do therefore infer from hence, that if he that\npleadeth his own good doing for personal acceptance with God, be\nthus miserable; then he that teacheth men so to do, is much more\nmiserable. We always conclude, that a ring-leader in an evil way,\nis more blame-worthy, than those that are led of him. This falls\nhard upon the leading Socinians and others, who teach, that men's\nworks make their person accepted of God.\n\nTrue, they say, through Christ; but that is brought in as a\nblandation,42 merely to delude the simple with, and is an horrible\nlie; for we read not in all the word of God, as to personal\njustification in the sight of God from the curse, and that is the\nquestion under consideration, that it must be by man's righteousness,\nas made prevalent by Christ's, but contrariwise by his, and his\nonly, without the deeds, works, or righteousness of the law which\nis our righteousness. Wherefore I say, the teachers and leaders\nof this doctrine have the greater sin.\n\nConclusion Third, A third conclusion is. They that use high and\nflaunting language in prayer, their simplicity and godly sincerity\nis to be questioned, as to the doing of that duty sincerely. This\nstill flows from our text, the Pharisee greatly used this; for\nhigher and more flaunting language can hardly be found, than in\nthe Pharisee's mouth; nor will ascribing to God by the same mouth\nlaud and praise, help the business at all: For to be sure, where\nthe effect is base and rotten, the cause cannot be good.\n\nThe Pharisee would hold himself in hand that he was not as other\nmen, and then gives thanks to God for this: But the conclusion\nwas most vilely false, and therefore the praise for it could not\nbut be foolish, vain, and frivolous. Whence I infer, that if to\nuse such language in prayer is dangerous, then to affect the use\nthereof is yet more dangerous: Prayer must be made with humble\nhearts, and sensible words, and of that we have treated before,\nwherefore high, flaunting, swelling words of vanity becomes not a\nsinner's mouth, no, not at any time, much less when he comes to,\nand presents himself before God in that solemn duty of prayer.\nBut, I say, there are some that so affect the Pharisee's mode,\nthat they cannot be well if in some sort or other they be not in\nthe practice of it; not knowing what they say, nor whereof they\naffirm; but these are greatly addicted to hypocrisy, and to desire\nof vain-glory, especially if the sound of their words be within\nthe reach of other men's ears.\n\nConclusion Fourth, A fourth conclusion is, that reformation and\namendment, though good, with, and before me, are nothing as to\njustification with God. This is manifest by the condition of our\nPharisee; he was a reformed man, a man beyond others for personal\nrighteousness, yet he went out of the temple from God unjustified,\nhis works, came to nothing with God. Hence I infer, that the man\nthat hath nothing to commend him to God of his own, yet stands\nas fair before God for justification, and so acceptance, as any\nother man in the world.\n\nConclusion Fifth, A fifth conclusion is, it is the sensible\nsinner, the self-bemoaning sinner, the self-judging sinner, the\nself-abhorring sinner, and the self-condemning sinner, whose prayers\nprevail with God for mercy. Hence I infer, that one reason why\nmen make so many prayers, and prevail no more with God, is because\ntheir prayers are rather the floatings of Pharisaical fancies, than\nthe fruits of sound sense of sin, and sincere desire of enjoying\nGod in mercy, and in the fruits of the Holy Ghost.\n\nThe use and application we must let alone till another time.\n\n\nFOOTNOTES:\n\n1 The word \"merit\" was changed for \"mercy\" after the author's\ndeath.--Ed.\n\n2 \"Not he that commendeth himself is approved, but whom the Lord\ncommendeth.\" (2 Cor 10:18)\n\n3 \"Carry the bell and wear the garland,\" alluding to our old English\nraces; the winner being rewarded with a silver bell, and crowned\nwith a garland: or to the morris dance, in which the leader carried\nthe garland and danced with bells fixed to his dress.--Ed.\n\n4 The glorious revolution, conducted by William, Prince of Orange,\nafterwards King William the 3rd, took place soon after Bunyan's\ndecease. It was probably on this account that this paragraph was\nomitted from the edition of September, 1688, and all the subsequent\nones to the present time. The popular opinion, in those times,\nwas, that Dutchman and extortioner were nearly synonymous.\n\n\"We trade wid de Yankey, we deal wid de Scot. And cheaten de tain\nand de teither: We cheaten de Jew, aye and better dan dat, We\ncheaten well ein aniether.\" Old Song.\n\n5 \"To pole, to peel,\" to take off the top and branches of a tree,\nand then to peel off the bark; terms used to designate violent\noppressions under pretended legal authority. \"Which pols and pils\nthe poor in piteous wise.\" Fairy Queen. \"Pilling and polling is\ngrown out of request, since plain pilfering came into fashion.\"\nWinwood's Memorials. \"They had rather pill straws than read the\nscriptures.\" Dent's Pathway.--Ed.\n\n6 Immediately after the calling of Matthew and of James, our\nLord sat at meat in Levi's [James'] house, and made that gracious\ndeclaration, \"I am not come to call the righteous but sinners to\nrepentance\"; compare Matthew 9:10-13, with Mark 2:14-17 and Luke\n5:27-32.--Ed.\n\n7 Nearly half this paragraph is omitted from every edition since\n1688, probably from a fear lest it should be misinterpreted as\nreflecting upon the glorious revolution under William and Mary.--Ed.\n\n8 This proud beggar shews not his wounds but his worth; not his\nrags, but his robes; not his misery, but his stoutheartedness: he\nbrings in God Almighty as a debtor to him for his services, and\nthanks God more that others were bad, than for his own fancied\ngoodness.--Ryland.\n\n9 The word \"criminal,\" used by Bunyan, has been altered in modern\neditions to \"ceremonial\"; but it was not only ceremonial but\nsuperstitious, and therefore more criminal than moral.\n\n10 It is singular that our modern Pharisees continue the custom\nof fasting twice a week, on Wednesday and Friday. This is not so\nmonstrous as pretending to do what \"God manifest in the flesh\"\nalone could do--to fast for forty consecutive days.--Ed.\n\n11 God heareth the heart, without the mouth; but never heareth\nthe mouth acceptably, without the heart. (1 Sam 1:13,15) Puritan\nSaying.\n\n12 To such poor deceived souls, our Lord's words are extremely\napplicable; \"If therefore the light that is in thee be darkness,\nhow great is that darkness!\" If poor blind sinners are, through\nthe ignorance of their minds, fully persuaded that the destructive\nway in which they walk is the road to true happiness, how dangerous\nis their error, and how deplorable the consequences.--Ryland.\n\n13 What home-thrusts are here! The two-edged sword of the Spirit,\nwielded by such a man, pierces--divides--lays bare every refuge\nof lies to which poor souls vainly fly for succour. It is a solemn\nand most important subject. May every reader have grace given him\nto weigh his hopes of heaven in the balances of divine unerring\ntruth.--Ed.\n\n14 Those who plead for mercy, as the reward of their own righteousness,\nare guilty of gross absurdity. They may claim to employ the mercy\nwhich they have earned: why plead with the God of justice for that\nto which they consider themselves in justice entitled? God will\ngive to all that to which they are entitled, without being sued\nfor their earnings.--Ed.\n\n15 \"Points and pantables\"; quibbles and quirks. \"With periods,\npoints, and tropes, he slurs his crimes; He robb'd not, but he\nborrowed from the poor.\"--Dryden.\n\n\"Pantable,\" from pantoufle, a slipper. To stand upon his pantables,\nwas a contemptuous mode of speech, to express a very dishonourable\nman's \"standing upon his honour,\" which could so easily be slipped\nfrom under him. \"What pride is equal to the pope's in making\nkings kiss his pantables.\" Sir E. Sandys. \"He standeth upon his\npantables, and regardeth greatly his reputation.\" Saker's Character\nof a Fraudulent Fellow. Bunyan was peculiarly happy in his use of\npopular and proverbial expressions.--Ed.\n\n16 \"Meddle nor make,\" to interfere with matters that do not concern\nus.\n\n\"I think it no sin, to sleep in a whole skin, So I neither meddle\nnor make.\"--Old Play.\n\n\"He that will meddle with all things, may go shoe the goslings.\"\n\"I'll neither meddle nor make, said Bill Heaps, when he spill'd\nthe butter milk.\" Old Proverbs.--Ed.\n\n17 The accurate knowledge of Bunyan as to the meaning of law terms\nis very surprising, and proves him to have been an apt scholar.\nA caveat is a caution not to admit a will that may injure some\nother party.--Ed.\n\n18 In this country the introduction of earthenware plates has\ndriven the less cleanly wooden plate, called a trencher, entirely\nout of use.--Ed.\n\n19 Sin-sick souls alone seek the Great Physician, and are the\nproper subjects of Christ's healing power. Pride and unbelief bar\nthe door of mercy and grace; and if not subdued by the blood of\nthe cross, will ruin the soul.--Ryland.\n\n20 \"Thou art besides the saddle.\"\n\n\"I have no spur To prick the sides of my intent, but only Vaulting\nambition; which o'erleaps itself, And falls on the other.---\"\nMacbeth.\n\nA proud ecclesiastic requested one of his devotees to give him a\nleg on mounting his horse, which he did so heartily as to throw\nhim to the other side of the saddle, and broke his neck.--Ed.\n\n21 \"For whosoever shall keep the whole law, and yet offend in one\npoint, he is guilty of all\" (James 2:10).\n\n22 When we had no righteousness of our own to cover us, he put\non us naked beggars that rich robe, the righteousness of Christ.\nThough black in ourselves, we are comely in Christ's comeliness;\nbut we never live upon his righteousness, only as we see none in\nourselves.--Ryland.\n\n23 \"Sweeting,\" an obsolete term for a sweet apple.--Ed.\n\n24 This whole paragraph is omitted from all editions subsequent\nto 1688, when the author died. It is the practical illustration\nof his whole theory. By their fruit ye shall know them; the fruit\ndoes not make them what they are by nature and sin or by grace and\nrighteousness. The rebuke of the Saviour, Matthew 15:16, falls\nheavily on the man who rejected this paragraph.--Ed.\n\n25 Abel possessed righteousness before his offering, which influenced\nhim to make this acceptable sacrifice.--Ed.\n\n26 \"Then was I most distressed with blasphemies, if I have been\nhearing the word, then uncleanness, blasphemies, and despair would\nhold me as captive.\" \"I blessed the condition of the dog and toad,\nand counted their state far better than this sate of mine.\"--Grace\nAbounding.\n\n27 Many are the devices of Satan to keep souls from Christ. The\nworld and the flesh are his grand instruments of seduction, while\nhis temptations and snares drown them in despair. Their wisdom\nis to resist manfully by faith in the serpent-bruiser, Jesus. He\nwill consummate his victories by a glorious triumph over all the\npowers of hell and darkness.--Ryland.\n\n28 \"A sweeting tree,\" a sweet apple, and not a crab apple tree.--Ed.\n\n29 As the disobedience of the first Adam is imputed to all his\nnatural posterity, and brings death upon all; so the righteousness\nof the second Adam is imputed to all his spiritual progeny, to obtain\nlife for them. As the carnal Adam, lost original righteousness,\nderives a corrupt nature to all his descendants; so the spiritual\nAdam, by his obedience, conveys a vital efficacy of grace to us.\nThe same Spirit of holiness which anointed our Redeemer doth quicken\nall his race, that as they have borne the image of the earthly,\nTHEY may henceforth bear the image of the heavenly Adam.--Ryland.\n\n30 \"Debrorous,\" probably a misprint for \"dolorous,\" sorrowful or\ndismal.\n\n\"Through many a dark and dreary vale They passed, and many a region\ndolorous.\"--Milton.\n\n31 \"Make an O yes,\" alluding to the form of proclamation at sessions\nof the peace--\"Oyer,\" the French for \"Hear,\" now corrupted to \"O\nyes.\"--Ed.\n\n32 \"Boot,\" profit or advantage.--Ed.\n\n33 The mercy of God has not only a quick eye to spy out a penitent,\nbut a swift foot to run and embrace him. What infinite condescension!\nGod the Father is said to \"run, fall on the neck of, and kiss\"\nthe sinner, whom he has by his Spirit inclined to sue for mercy\nand peace, which, being obtained, he will withhold from him no\nmanner of thing that is good.--Ryland.\n\n34 The pillory, to which allusion is here made, was a cruel mode\nof punishment, now out of date. In earlier times, the ears were\nnailed to the wood, and after an hour's anguish were cut off, and\nthe nose and cheeks slit; thus were treated Leighton and other holy\nmen. In later days, the victims were subjected to the brutality\nof a mob, and sometimes excited by factious men.\n\n\"Tell us who 'tis upon the ridge stands there So full of fault,\nand yet so void of fear; And from the paper in his hat Let all\nmankind be told for what.\"--Defoe.\n\n35 \"Next,\" nighest or nearest. This sentence is highly poetical,\nas much or more so as any in the writings of the most cultivated\nscholars.--Ed.\n\n36 A humbling view of our sinful selves is manifested to the soul\nby the Word and Spirit of God. The gospel of Jesus Christ has all\nthe properties of a great and true light; it has a piercing power\nand penetrating virtue; it enters the darkest recesses of the soul,\nand detects the errors of men's judgment, as well as discovers\nthe enormities of their lives.--Ryland.\n\n37 This sentence is peculiarly striking, and is very illustrative\nof Bunyan's homely, cutting, faithful phraseology.--Ed.\n\n38 The newly awakened soul, beholding itself in the glass of the\nlaw, is shocked at its own deformity. Sin is truly odious, and an\nintolerable burthen. So felt the royal penitent when he cried, \"My\nflesh trembleth for fear of thee; and I am afraid of thy judgments.\"\nGod's indignation at sin must be felt on this side the grave,\nin the conscience of the sinner, if ever he hopes to escape the\ndreadful punishment of it in the world to come. But blessed be\nGod, the blood of atonement is a sovereign balsam for sick and\nwounded souls, and is abundantly efficacious for procuring pardon,\npeace, and reconciliation by the application of the eternal\nSpirit.--Ryland.\n\n39 These humbling words, being too rough for ears polite, have\nbeen omitted from all the editions of this book published since\nthe author's death, except the fifth, 1702.--Ed.\n\n40 A simple-hearted man, at a prayer meeting, used the words,\n\"Incline our hearts to cast our bread upon the waters, that we may\nfind it after many days.\" Upon leaving the prayer meeting, while\ncrossing a bridge, a youth said to him, \"If you were to throw a\nloaf into the river, what good would it be even if you did find\nit after many days\"; to which his elder replied, \"Oh, it is a\nscripture expression, though I do not know its meaning\"!!! This\nhappened to the editor forty-five years ago, before Sunday schools\nand the Tract Society had spread their flood of scriptural knowledge\nover the kingdom.--Ed.\n\n41 This is variously interpreted, but may it not mean an ancient\nmode of mocking, now called taking a sight?--Ed.\n\n42 \"Blandation,\" a piece of flattery. \"They flattered the Bishop\nof Ely with this blandation.\"--Camden.\n\n***\n\nA DEFENCE OF THE DOCTRINE OF JUSTIFICATION, BY FAITH IN JESUS\nCHRIST;\n\nSHEWING,\n\nTRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED\nDESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE\nUNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S\nOWN RIGHTEOUSNESS\n\nAS ALSO,\n\nHOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND,\nHE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH,\n11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT\nHE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM.\n\nBY JOHN BUNYAN\n\n'Disallowed indeed of men, but chosen of God, and precious.'--1\nPeter 2:4\n\nPrinted for Francis Smith, at the Elephant and Castle, without\nTemple Bar, 1672.\n\nEDITOR'S ADVERTISEMENT.\n\nThis is one of the least known but most deeply interesting productions\nof John Bunyan. It has never been reprinted in a separate form;\nand once only in any edition of his works--that with notes, by\nMason and Ryland, and then with great carelessness, the errata\nremaining uncorrected, and one leaf being entirely omitted. This\ntreatise was published to counteract the pernicious errors in a\nvery popular volume called 'The Design of Christianity, by Edward\nFowler, minister of God's Word at Northill, in Bedfordshire. Printed\nby the authority of the Bishop of London, April 17th, 1671'; an\noctavo volume of 308 pages. The whole object proposed by Mr. Fowler\nwas to shew, that Christianity is intended merely to restore man\nto the original state which he enjoyed before the fall.\n\nBunyan was at that time suffering his tedious imprisonment for\nconscience sake in Bedford jail; and having refused to expatriate\nhimself, was in daily fear lest his cruel sentence, 'you must\nstretch by the neck' for refusing to attend the church service,\nshould be carried into execution.\n\nThe fame of Fowler's gross perversion of the design of Christ's\ngospel reached Bunyan in prison, and its popularity grieved his\nspirit. At length, on the 13th of the 11th Month (February), a\ncopy of the book was brought to him; and in the almost incredible\nspace of forty-two short days, on the 27th of the 12th Month\n(March) 1671-2, he had fully analysed 'The Design,' exposed the\nsophistry, and scripturally answered the gross errors which abound\nin every page of this learned and subtle piece of casuistry.\n\nThe display of Latin and Greek quotations from the heathens and\nfathers, those thunderbolts of scholastic warfare, dwindled into\nmere pop-gun weapons before the sword of the Spirit, which puts all\nsuch rabble to utter rout. Never was the homely proverb of Cobbler\nHowe more fully exemplified, than in this triumphant answer to the\nsubtilities of a man deeply schooled in all human acquirements, by\nan unlettered mechanic, whose knowledge was drawn from one book,\nthe inspired volume:--\n\n'The Spirit's teaching in a cobbler's shop, Doth Oxford and Cambridge\no'ertop.'\n\nThe Babel building of the learned clergyman could not withstand\nthe attack of one who was armed with such irresistible weapons. His\nwords burn 'like a fire,' and consume the wood, hay and stubble;\nwhile they fell with overpowering weight, as 'a hammer that\nbreaketh the rock in pieces' (Jer 23:29). So cunningly was 'the\ndesign' constructed, that nothing but the fire and hammer of\nGod's word could have demolished it. Armed with such weapons, he\nfearlessly from his dungeon made the attack; and, encouraged by\nthe Spirit which animated the prophet, he was not 'dismayed at\ntheir faces,' but became as 'a defenced city, and an iron pillar,\nand brazen walls against the whole land' (Jer 1:48).\n\nSuch internal and powerful support encouraged Bunyan to use the\ngreatest plainness of speech. He as fully aware of his danger,\nand of the great influence of Mr. Fowler, but he had counted the\ncost of plain honest dealing, and was undaunted by the perils which\nsurrounded him. With noble bearing, worthy the descendant of the\napostles, he declares, 'As for your subtle and close incensing THE\nPOWER to persecute Nonconformists, know that we are willing, God\nassisting, to overcome you with truth and patience; not sticking\nto sacrifice our lives, and dearest concerns in a faithful\nwitness-bearing.' 'Wherefore, sir, laying aside all fear of men,\nnot regarding what you may procure to be inflicted upon me, for\nthis my plain dealing with you, I tell you again, that you are\none of them that have closely, privily, and devilishly, by your\nbook, turned the grace of our God into a lascivious doctrine.'\nMr. Fowler's opinions were not only contrary to scripture, but to\nthat which some esteem a more heinous offence, they opposed the\nthirty-nine articles; and the result was that Bunyan, who vindicated\nthe scriptures and those articles, was kept in prison, while the\nclergyman who opposed them was soon after consecrated Bishop of\nGloucester! It may lead some simple readers to wonder how it could\nbe, that state religion thus made a mockery of itself. The reason\nis perfectly obvious; Fowler's religion was that of a statesman,\nwhich may be comprised in one word, expediency; and the man who\ncould publish as truth, that religion consists in obeying the\norders made therein by the state, deserved the primacy of the\nunited churches of England and Ireland. His words are, speaking\nof religious observances, 'Whatsoever of such are commended by\nthe custom of the places we live in, or commanded by superiors,\nor made by any circumstance convenient to be done; our Christian\nliberty consists in this, that we have leave to do them. And,\nindeed, it is so far from being a sin, that it would be so to\nrefuse so to do.' Could the state have selected a fitter tool for\ntheir purposes?\n\nMr. Fowler is somewhat inconsistent with regard to persecution;\nin p. 266 he says, 'As for factious hypocrite, they would be with\nease supprest'; in p. 262 he describes these factious hypocrites,\n'Such as preach up free grace,--laying hold on Christ's righteousness\nand renouncing our own righteousness.' Such are to be suppressed,\nbut for Roman catholics 'imposing their own sense upon the word\nof God, and their persecuting, burning, and damning men for not\nsubscribing to theirs as to God's word can be no better than an\nact of devilish pride and barbarous cruelty,' p. 247. Does not\nthe same pride and cruelty apply equally to the church of Bonner\nfor burning Latimer, of Fowler, for the imprisonment of Bunyan;\nand of Philpot, for dragging his brother, Shore, from his family,\nand shutting him up in Exeter jail?\n\nThe admirers of Bunyan will feel surprised at his strictures upon\npersons calling themselves Quakers. In these severe remarks he\ndoes not refer to the Society of Friends; but to some unworthy\nindividuals who assumed the name of Quakers. They will be equally\nsurprised at his freedom of speech with one who he considered to\nbe an enemy to his Lord. He calls Mr. Fowler 'a brutish, beastly\nman,' 'this thief,' 'a blasphemer,' 'horribly wicked,' 'a learned\nignorant Nicodemus,' 'one that would fling heaven's gates off the\nhinges,' 'a bat,' 'an angel of darkness.' Such epithets sound\nstrangely in our more refined age; but they were then considered\nessential to faithful dealing. The Bishop in his reply, called\n'Dirt wiped off,' beat the tinker in abusive language; he calls\nBunyan 'A wretched scribbler,' 'grossly ignorant,' 'most unchristian\nand wicked,' 'a piece of proud folly,' 'so very dirty a creature\nthat he disdains to dirt his fingers with him,' 'Bunyan can no\nmore disgrace him than a rude creature can eclipse the moon by\nbarking at her; or make palaces contemptible by lifting up their\nlegs against them,' 'a most black-mouthed calumniator,' 'infamous\nin Bedford for a pestilent schismatic,' and with a heart full\nof venom he called upon his majesty not to let such a firebrand,\nimpudent, malicious schismatic to enjoy toleration, or go unpunished,\nlest he should subvert all government. Bunyan had then suffered\nnearly twelve years' incarceration in a miserable jail, and was\nmore zealous and intrepid than ever: and yet this learned fanatic\nwould have added to his privations, because he could not resist the\narrows of truth with which this poor prisoner for Christ assailed\nhim, drawn all burning from the furnace of God's holy word.\n\nBunyan's views of the kingly office of Christ are very striking:\nnot only is he king over the church requiring personal obedience,\nbut over the universe for the benefit of believers. 'Christ is as\nwell a Lord for us, as to, or over us; and it highly concerneth\nthe soul--when it believeth in, or trusteth to, the righteousness\nof Christ, for justification with God--to see that this righteousness\nlords it over death and sin, and the devil and hell for us.' 'He\nled captivity captive, that is, carried them prisoners, whose\nprisoners we were: He rode to heaven in triumph, having in chains\nthe foes of believers.'\n\nThis compendious treatise is upon a most important subject, and\ndetects dangerous errors enveloped in most insinuating sophistry.\nIn preparing this edition for the press, the text has been carefully\ncollated with the original, which is in the editor's possession.\nThe quotations have been verified; those from Fowler by the first\nedition of his 'Design of Christianity,' 1671. The extracts from\n'Penn's Sandy Foundation,' by the second edition, in the Friends'\nlibrary, Devonshire House. Those from Campian have not been\ndiscovered; the author's being confined at Bedford, while his book\nwas printing in London, occasioned numerous typographical errors\nwhich have been corrected, and all the obsolete words explained.\n\nTo assist the reader, a few leading words have been introduced in\nitalics, and between brackets, to distinguish them from the text.\n\nGEORGE OFFOR.\n\n\n\nA PREMONITION TO THE READER\n\nGENTLE READER,\n\nThat thou mayest not be tired with longing to know what errors, and\ndoctrines destructive to Christianity, Mr. Fowler in his feigned\ndesign of Christianity, hath presented the world withal; and that\nthou mayest even in the entry, see that which more fully is shewn\nin the house: namely, of the contradiction that is in his book, to\nthe wholesome doctrine of the church of England, while he stands\na minister of the same, I have thought convenient, instead of an\nepistle, to present thee with those doctrines contained in his;\nand that are refuted by the book that thou hast in thy hand.\nThe which also, I hope, will be a sufficient apology for this my\nundertaking.\n\nHis Doctrines are these:\n\n1. That the first principles of morals, those first written in\nmen's hearts, are the essentials, the indispensable, and fundamental\npoints or doctrines of the gospel (p. 8, 281, 282). 2. That these\nfirst principles, are to be followed, principally, as they are\nmade known to us, by the dictates of human nature: and that this\nobedience is the first, and best sort of obedience, we Christians\ncan perform (p. 8, 9, 10). 3. That there is such a thing as\na soundness of soul; and the purity of human nature in the world\n(p. 6). 4. That the law, in the first principles of it, is far\nbeyond, and more obliging on the hearts of Christians, than is,\nthat of coming to God by Christ (p. 7-10). 5. That the precept\nof coming to God by Christ, &c., is in its own nature, a thing\nindifferent, and absolutely considered neither good nor evil (p.\n7, 8, 9). 6. That Christ's great errand, in coming into the world,\nwas to put us again in possession of the holiness we had lost (p.\n12). 7. That John the Baptist, the Angel that was sent to Zacharias,\nand Mary, preached this doctrine, and so also did Malachi the\nprophet (p. 13). 8. That Christ by saving us from sin, is meant,\nnot first, his saving us from the punishment, but from the filth,\nand from the punishment, as a consequence of that (p. 14, 15). 9.\nThat Christ's work, when he was come, was to establish ONLY an\ninward real righteousness (p. 16). 10. That Christ's fulfilling\nthe law FOR US, was by giving more perfect, and lighter instances\nof moral duties, than were before expressly given (p. 17). 11. That\nChrist's doctrine, life, actions, miracles, death, resurrection,\nascension, and coming again to judgment, is all preached to establish\nus in this righteousness (chap. 2-8). 12. That it is not possible\na wicked man should have God's pardon (p. 119). 13. That it is\nimpossible Christ's righteousness should be imputed to an unrighteous\nman (p. 120). 14. And that if it were, he boldly affirms, it\nwould signify as little to his happiness, while he continueth so,\nas would a gorgeous and splendid garment, to one that is almost\nstarved (p. 120). 15. For God to justify a wicked man,[1] &c.,\nwould far more disparage his justice and holiness, than advance\nhis grace and kindness (p. 130). 16. He saith, men are not capable\nof God's pardoning grace, till they have truly repented them of\nall their sins (p. 130). 17. The devils, saith he, have a large\nmeasure of these attributes of God; as his power, knowledge, &c.[2]\n(p. 124). 18. That Christ did himself perform, as our example,\nwhatever he required of us to do; yea, that he trod himself EVERY\nstep of our way to heaven (p. 148). 19. The salvation of Christ,\nfirst, consists in curing our wounds (our filth) and secondarily,\nin freeing us from the smart (p. 216). 20. That pardon doth not\nso much consist in remission, as in healing; [to wit, our filth,]\n(p. 216). 21. Faith justifieth, as it includeth true holiness in\nthe nature of it; it justifieth AS it doth so (p. 221). 22. That\nfaith which entitles a sinner to so high a privilege as that of\njustification, must needs be such as complieth with all the\npurposes of Christ's coming into the world, &c. And it is no less\nnecessary that it should justify as it doth this (p. 222). 23. He\nwonders that any worthy man should be so difficultly persuaded,\nto embrace THIS account of justifying faith (p. 222). 24. There\ncan be no pretence for a man, to think that faith should be the\ncondition or instrument of justification, as it complieth with,\nonly the precept of relying on Christ's merits for the obtaining of\nit (p. 223). 25. It is, saith he, as clear as the sun at noon-day,\nthat obedience to the other precepts must go before obedience\nto this (p. 223). 26. He shall be his Apollo, that can give\nhim a sufficient reason, why justifying faith should consist in\nrecumbence[3] and reliance on Christ's merits for the pardon of\nsin[4] (p. 224). 27. He will take the boldness to tell those who\nare displeased with this account of justifying faith, that in his\nopinion it is impossible they should ONCE think of any other (p.\n225). 28. The imputation of Christ's righteousness, consisteth in\ndealing with sincerely righteous persons, as if they were perfectly\nso, &c. (p. 225). 29. The grand intent of the gospel is, to make us\npartakers of inward real righteousness; and it is but secondary,\nthat we should be accepted as before (p. 226). 30. It is not\npossible (he saith) that any other notion of this doctrine should\nhave truth in it (p. 226). 31. Whatsoever is commended by the\ncustoms of the place we live in, or commanded by superiors, or made\nby ANY circumstance convenient to be done, our Christian liberty\nconsists in this that we have leave to do them (p. 242). 31. For\nour refusing to comply with these, can hardly proceed from any\nthing, than a proud affectation of singularity, or at best from\nsuperstitious scrupluosity (p. 242). 33. Those ministers hinder the\ndesign of Christianity, that preach up free grace, and Christian\nprivileges, OTHER WAYS than as motives to obedience, and that\nscarce ever insist upon any other duties than those of believing,\nlaying hold of Christ's righteousness, applying the promises, &c.\n(p. 262). 34. But to make the Christian duties to consist either\nwholly or mostly in these, &c., is the way effectually to harden\nhypocrites (p. 262). 35. Those ministers do nothing less than promote\nthe design of Christianity, that are never in their element, but\nwhen they are talking of the irrespectiveness of God's decrees,\nthe absolute [ness of his] promises, the utter disability, and\nperfect impotence of natural men, to do any thing towards their\nown conversion (p. 262). 36. He is the only child of Abraham, who\nin the purity of his heart obeyeth those substantial laws, that\nare by God imposed upon him (p. 283). 37. There is NO duty more\naffectionately commanded in the gospel, than that of almsgiving\n(p. 284). 38. It is impossible we should not have the design of\nChristianity accomplished in us, &c., if we make our Saviour's\nmost excellent life, the pattern of our lives (p. 296). 39. To\ndo well is better than believing (p. 299). 40. To be imitators of\nChrist's righteousness, even of the righteousness we should rely\non, is counted by Mr. Fowler, more noble, than to rely thereon,\nor trust thereto (p. 300).\n\nREADER,\n\nI have given thee here but a taste of these things; and by my book\nbut a brief reply to the errors that he by his hath divulged to\nthe world: Ay, though many more are by me reflected than the forty\nthou are here presented with.\n\nGod give thee eyes to see, and an heart to shun and escape all\nthese things that may yet come to pass, for hurt, and to stand\nbefore the Son of Man.\n\nThus hoping that this short taste may make Mr. Fowler ashamed, and\nthee receive satisfaction, touching the truth and state of this\nman's spirit and principles; I rest,\n\nThine to serve thee in the gospel of Christ,\n\nJ. BUNYAN From Prison, the 27th of the 12th Month, 1671. [27th\nMarch, 1672]\n\n\nFOOTNOTES:\n\n1. Fowler's words, in place of, &c., are 'while he continues so\n(if it were possible for God to do it).'\n\n2. Holiness is excepted!!\n\n3. 'Recumbence,' depending upon.\n\n4. Fowler adds, 'and not also in his power for the mortification\nof it.'\n\n\n\nA DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST;\n\nPROVING\n\nTHAT GOSPEL-HOLINESS FLOWS FROM THENCE.\n\nSIR,\n\nHaving heard of your book, entitled, The Design of Christianity;\nand that in it was contained such principles as gave just offence\nto Christian ears; I was desirous of a view thereof, that from my\nsight of things I might be the better able to judge. But I could\nnot obtain it till the 13th of this 11th month, which was too\nsoon for you, Sir, a pretended minister of the word, so vilely to\nexpose to public view the rottenness of your heart in principles\ndiametrically opposite to the simplicity of the gospel of Christ.\nAnd had it not been for this consideration, that it is not too\nlate to oppose open blasphemy (such as endangereth the souls of\nthousands) I had cast by this answer, as a thing out of season.\n\nTwo things are the design of your book.\n\n1. To assert and justify a thing which you call inward, real\nrighteousness and holiness.\n\n2. To prove, That the whole, the grand, the only, and ultimate design\nof the gospel of Christ, is to begin and perfect this righteousness.\n\nInto the truth, or untruth, of both these, as briefly as I may,\nI shall at this time inquire.\n\nFirst, Therefore, a little to examine the nature of your holiness\nand righteousness, as yourself hath described the same.\n\n'It is (say you) so sound a complexion of soul, as maintains in\nlife and vigour, whatsoever is essential to it, and suffereth not\nanything unnatural to mix with that which is so; by the force and\npower whereof a man is enabled to behave himself as [becometh]\na creature indued with a principle of reason, keeps his supreme\nfaculty in its throne, brings into due subjection all his inferior\nones, his sensual imagination, his brutish passions and affections.'\n\nYou add farther, 'It is the purity of the human nature, engaging\nthose in whom it resides, to demean themselves suitably in that\nstate in which God hath placed them, and not to act disbecomingly\nin any condition, circumstance or relation.'\n\nYou say, moreover, 'It is a divine, or God-like nature, causing\nan hearty approbation of, and an affectionate compliance with the\neternal laws of righteousness; and a behaviour agreeable to the\nessential, and immutable differences of good and evil' (p. 6).\n\nFarther, You call it a principle or habit of soul, 'originally\ndictates of human nature' (p.8).\n\n'A disposition and temper of the inward man, as powerfully inclines\nit to regard, and attend to; affectionately to embrace and adhere\nto; to be actuated by, and under the government of, all those [good]\npractical principles, that are made known either by revelation,\nnature, or the use of reason' (p. 11). Which in conclusion you\ncall that holiness which already we have lost (p. 12).\n\nThus, Sir, is your holiness, by you described; which holiness\nyou aver is that, which is the great and only design of Christ to\npromote both by his life and glorious gospel.\n\nTo take therefore your description in pieces, if happily there\nmay be found ought, but naught therein.\n\n1. 'It is (say you) an healthful complexion of soul, the purity\nof the human nature,' &c.\n\nAns. These are but words; there is no such thing as the purity of\nour nature, abstract and distinct from the sinful pollution that\ndwelleth in us (Rom 7:24). It is true, a man may talk of, and by\nargument distinguish between nature and sin; but that there is\nsuch a principle in man (since Adam's fall) a principle by which\nhe may act, or that Christ's whole gospel-design is, the helping\nforward such a principle, is altogether without scripture\nor reason. There is no man by nature, that hath any soundness in\nhim (Isa 1:6), no, neither in soul or body; his understanding is\ndarkened, his mind and conscience is defiled (Titus 1:15), his\nwill is perverted and obstinate (Eph 4:18). 'There is no judgment\nin his goings' (Isa 59:6-10). Where now is the sound and healthful\ncomplexion of soul? Let the best come to the best, when we have\nmustered up all the excellences of the soul of man, as man, shall\nnought we find there, but the lame, the blind, the defiled, the\nobstinate and misled faculties thereof. And never think to evade\nme by saying, the graces of the Spirit of God are pure: for with\nthem you have nothing to do; your doctrine is of the sound complexion\nof soul, the purity of the human nature, a habit of soul, and the\nholiness we lost in Adam, things a great way off from the spirit\nof grace, or the gracious workings of the spirit. You talk indeed\nof a divine or godlike nature,[1] but this is still the same with\nyour pure human nature, or with your sound complexion, or habit\nof soul; and so must either respect man, as he was created in the\nimage or likeness of God, or else you have palpable contradiction in\nthis your description. But it must be concluded, that the divine\nnature you talk of, is that, and no other than the dictates of the\nhuman nature, or your feigned purity thereof; because you make it\nby your words the self same; it is the purity of the human nature,\nit is a divine or Godlike nature.\n\n2. But you proceed to tell us of a degree, it is so sound and\nhealthful a complexion or temperature of the faculties, qualities,\nor virtues of soul, 'as maintains in life and vigour whatsoever\nis essential to it, and suffereth not anything unnatural to mix\nwith that which is so.'[2]\n\nAns. If, as was said before, there is no soundness of soul in\nman, as man, and no such thing as a purity of our nature, abstract\nfrom that which is sin; then where shall we find so healthful\na complexion, or temperature of soul, as to maintain in life and\nvigour whatsoever is essential to it, and that suffereth not any\nthing unnatural to mix with that which is so?\n\nBut let us take Paul's definition of a man; 'There is none righteous,\nno, not one: there is none that understandeth, there is none that\nseeketh after God. They are all gone out of the way, they are\ntogether become unprofitable; there is none that doeth good, no,\nnot one. Their throat is an open sepulchre; with their tongues\nthey have used deceit; the poison of asps is under their lips:\nwhose mouth is full of cursing and bitterness: their feet are swift\nto shed blood: destruction and misery are in their ways: and the\nway of peace have they not known: there is no fear of God before\ntheir eyes' (Rom 3). I the rather give you this of Paul, than any\nof my own; because it is the soundest complexion of soul, that\nthe Holy Ghost himself could draw. Here is now no purity of the\nhuman nature, nor such sound complexion of soul as can keep itself\nfrom mixing with that which is contrary to itself. And note, that\nthis is the state of all men, and that as they stand in themselves\nbefore God: wherefore together, even altogether, all the men in\nthe world, take them in their most pure naturals, or with all the\npurity of humanity, which they can make, and together, they still\nwill be unprofitable, and so much come short of doing good, 'that\nevery mouth might be stopped, and all the world become guilty\nbefore God' (v 19).[3]\n\n3. But proceeding, you say, that this complexion is so forcible as\nto 'keep his supreme faculty (I suppose you mean the conscience)\nin its throne, (and that) brings into due subjection all his inferior\nones, (as namely) his sensual imagination, brutish passions and\naffections.'[4]\n\nAns. These words suppose that it is within the power of a man's\nown soul, always to keep sin out of itself, and so guilt out of\nthe conscience; albeit the scripture saith, that both the mind\nand it are defiled with the filth of sin, in all whoever do not\nbelieve the gospel, with which belief this description meddleth\nnot (Titus 1:15).\n\nThey suppose that this conscience is perfectly clear and light,\nwhen the scriptures say they have the understanding darkened;\nyea and farther, in despite of these your sayings of the sound\ncomplexion of soul, of the purity of human nature, and of this\nsupreme faculty, the scriptures teach, that man in his best estate\nis altogether vanity, that they are darkness and night, &c. (Eph\n4:18,19; 1 Thess 5; Psa 39:5).\n\n'Yea, (say you) this sound complexion brings into due subjection\nall his inferior ones.'[5]\n\nAns. Here seems to be a contradiction to the former part of this\ndescription, yea, to the nature of the soul itself; for you say\nbefore, it suffereth not any thing unnatural to mix itself therewith,\nwhen yet here you seem to suggest that part, I say, even part of\nitself is disobedient and rebellious, 'it brings into subjection\nall his inferior ones.'\n\n'It brings into due subjection.'\n\nAns. Due subjection is such as is everlasting, universal, perfect\nin nature, kind, and manner, such as the most righteous, perfect,\ncomprehensive law, or commandment cannot object against, or find\nfault therewith. Here's a soul! here's a pure human nature! here\nare pure dictates of a brutish beastly man, that neither knows\nhimself nor one title of the word of God. But 'There is a generation\nthat are pure in their own eyes, and yet are not washed from their\nfilthiness' (Prov 30:12).\n\n'It is the purity of the human nature, engaging those in whom it\nresides,' &c.[6]\n\nAns. That is, verily in none at all; for there is no such thing\nin any man in this world, as a purity of human nature: 'we are all\nas an unclean thing' (Isa 64:6) and 'Who can bring a clean thing\nout of an unclean? not one' (Job 14:4). Again,\n\n'What is man, that he should be clean? or he which is born of\na woman, that he should be righteous?' (Job 15:14). These are\ntherefore expressions without the testimony of the word, arising\nfrom your own phantasy.\n\n'It is a divine, or Godlike nature.'[7]\n\nAns. This you seem also to fetch from the similitude or likeness\nof God that was in us at our first creation, before we sinned;\nbut that similitude being at best but created, and since most\nunspeakably defiled, defaced and polluted with sin; there is\nnow, no not in the best of men, as men, any sinless likeness, and\nsimilitude of God to be found, no such petty divine, or Godlike\nnature to be found, as you imagine.\n\nBut having thus stated your holiness in its nature and essence,\nyou come in the next place to tell us, under what considerations\nit moveth a person to act, also by what rules and laws it squareth\nits acts and doings.\n\nFIRST, By or under what considerations it acts, and these you\nscatter here and there in your description of holiness, under these\nheads. I. To act 'as becomes a creature endued with a principle\nof reason,' eyeing the state or place in which God hath set him;\napproving of, affecting and complying with the eternal laws of\nrighteousness (p. 6), which eternal laws in page 8 you call 'divine\nmoral laws,' those that were first written in the hearts of men,\n'and originally dictates of human nature,' &c. II. 'To do these,\nfrom truly generous motives and principles' (p. 7). Such as these,\n1. Because 'it is most highly becoming all reasonable creatures\n(you might also have added, and those unreasonable) to obey God in\neverything; (within their spheres) and as much disbecoming them,\nto disobey him' (p. 8). 2. 'Because it is a base thing to do\nunjustly' (p. 11).\n\nNow a little to touch upon all these, and then to proceed to what\nis behind.\n\nI. To act and do the things of the moral law, but as 'creatures\nendued with a principle of reason,' is but to do things in our\nsphere as men, as the beast, the hog or horse doth things in his,\nas a beast; which is at best, if it could be attained, to act but\nas pure naturals, which state of man is of at infinite distance\nfrom that, in which it is by God expected the man must act, that\ndoth ought that is pleasing in his sight. For,\n\n1. The qualification and consideration by you propounded, is that\nwhich is in all men, in men simply as men, they being reasonable\ncreatures, and somewhat, though but somewhat capable of acting as\nsuch.\n\n2. This qualification is not only in, but of men; reason is of the\nman himself, even that which is as essential to him, as is that\nof his being created or made.\n\n3. The law also, which you call divine, moral, and eternal, is\nthat which is naturally seated in the heart, and as you yourself\nexpress it, is originally the dictates of human nature, or that\nwhich mankind doth naturally assent to (p. 11).\n\nNow I say, that a man cannot by these principles, and these\nqualifications, please the God of heaven, is apparent. (1.) Because\nnone of these are faith, 'But without faith it is impossible to\nplease him' (Heb 11:6). (2.) Because none of these are of the Holy\nGhost, but there is nothing accepted of God, under a New Testament\nconsideration, but those which are the fruits of the Spirit (Gal\n5:22-24). (3.) The man and principles you have stated, may be\nsuch as are utterly ignorant of Jesus Christ, and of all his New\nTestament things, as such: 'But the natural man receiveth not the\nthings of the Spirit of God: [the things of his New Testament] for\nthey are foolishness unto him: neither can he know them, because\nthey are spiritually discerned' (1 Col 2:14). (4.) Your qualifications\nand considerations, know nothing at all of the adoption of sons,\nand of our acting and doing our duty as such. You only content\nyourself to rest within the confines of the human nature, acts\nof reason, as men or creatures only, or in their supposed pure,\nnatural principles.\n\nAnd Sir, a little by way of digression; I will tell you also of\nour truly Christian righteousness, both as to its original or\nfirst principle; and also how, or under what capacity, it puts\nthe person that is acted by it.\n\nFirst, The principle which is laid within us, it is not the purity\nof the human nature, but of the Holy Ghost itself, which we have\nof God received, by believing in the Son of God, a principle as\nfar above yours of humanity, as is the heavens above the earth;\nyours being but like those of the first Adam, but ours truly those\nof the second (1 Col 6:19). 'As is the earthy, such are they also\nthat are earthy: and as is the heavenly, such are they also that\nare heavenly' (1 Cor 15:48).\n\nNow whosoever hath not this principle, although he be a creature,\nand also have the dictates of the human nature, yea, and also\nfollows them, yet he is not Christ's: 'If any man have not the\nSpirit of Christ, he is none of his' (Rom 8:9). Thus therefore is the\nChristian principle another from, and far above, your heathenish\nPagan one. By this Spirit is the Christian qualified with principles,\nnot natural, but spiritual, such as faith, hope, joy, peace, &c.\nall which are the fruits of the revelation of the forgiveness of\nsins, freely by grace (Gal 5:25), 'through the redemption that\nis in Jesus Christ' (Rom 3:24). In this spirit and faith we walk,\nby this spirit we are led (Rom 8:14), even into the joy and peace\nof the New Testament of our Lord; wherefore our holy actions are\nthe fruits of righteousness, that is by Jesus Christ, not by our\nhuman nature, or the purity of it in us; yea, they are the fruits\nof the Spirit of God, the qualifications that attend the new\ncovenant, and those that by the work of regeneration are brought\nwithin the bounds and privileges thereof. Wherefore,\n\nSecond, The capacity that we are in, who act and do from the heavenly\nprinciple; it is that of sons, the sons of God by adoption, as\nthe apostle said, 'Because ye are sons, God hath sent forth the\nSpirit of his Son into your hearts, crying, Abba, Father' (Gal\n4:6). And again, 'As many as are led by the Spirit of God, they\nare the sons of God' (Rom 8:14). This is a far other than is your\nhuman description of acting as a creature, endued with a principle\nof reason; for here is a man acts as a son, endued with the Holy\nSpirit of God, who hath, before the world was, predestinated him\nto this estate, by Jesus Christ, to himself (Eph 1:4, 4:6). As a\nson therefore, the Christian acts and does, because he is endued\nwith that high and heavenly principle mentioned before; by which\nprinciple this man hath received a new heart, a new spirit, a new\nunderstanding, a good conscience, so made by 'faith in the blood of\nthe Lord Jesus' (Heb 10). Thus being made again anew and another\nman, he acts from a new and another principle than yours; a\nprinciple as far beyond and above you, as is a man above a brute,\nand as is grace above nature (2 Col 5:14-16).\n\nThird, As the Christian acts and does from a better principle,\nand under a better capacity or consideration than that you have\ndescribed; so (to allude to your own notion) the first principles\nby which they receive this spirit and adoption, are not those\nprinciples of morals, or those originally dictates of human nature;\nbut it is through the hearing of faith (Gal 3:1-3), by which we\nunderstand, that the Son of God became a man, died for our sins,\nhath saved us from the curse of God, and accounted us to be the\nrighteousness of God in him; this being heard with the gospel,\nand a New Testament hearing, the Holy Ghost forthwith possesseth\nus, by the glorious working whereof we are helped, through the\nSon, to call the God of heaven, our Father.\n\nNow thus being made free from sin, by the only faith of Jesus\nChrist, 'we have our fruit unto holiness, and the end everlasting\nlife' (Rom 6:22).\n\nAnd here come in those reasonable conclusions, which you would\nmake the very radicals of Christianity, they being only remote,\nand after conclusions, drawn from the fore-mentioned mercy of God,\nviz., from predestination, calling, adoption, and justification\nby Christ's blood, while we in ourselves are sinners. I say these\nare the things which Paul endeavoured to provoke the Romans,\nPhilippians, and Colossians, to an holy conversation by.\n\nTo the Romans, 'I beseech you therefore,' saith he, 'by the mercies\nof God, (What mercies? Why those of election, redemption, calling,\njustification, and adoption, mentioned in the foregoing chapters)\nthat ye present your bodies a living sacrifice, holy, acceptable\nunto God, which is your reasonable service' (Rom 12:1).\n\nTo the Philippians, 'If there be therefore any consolation in\nChrist, if any comfort of love, if any fellowship of the Spirit,\nif any bowels and mercies, fulfil ye my joy, that ye be like\nminded' (Phil 2:1,2).\n\nTo the Colossians, 'If ye then be risen with Christ, seek those\nthings which are above, where Christ sitteth on the right hand\nof God; set your affection on things above, not on things on the\nearth; for ye are dead, and your life is hid with Christ in God.\nWhen Christ, who is our life, shall appear, then shall ye also\nappear with him in glory' (Col 3:1-4). Now mark; mortify therefore,\ntherefore! wherefore? why, because they were risen with Christ;\nbecause they should appear at the end of this world with Christ\nhimself in glory; therefore mortify the deeds of the body, or our\nmembers that are upon the earth.\n\nThese Sir, are the motives by which we Christians act; because we\nare forgiven, because we are sons, and if sons, then heirs, and\nso we act; but to speak to this more anon.\n\nPerhaps you will say I deal not fairly with you, because you treat,\nas of moral, so of gospel or New Testament laws.\n\nBut to that I will answer at present, that in this description of\nyour holy principle, which is the foundation of your book, whether\nthe laws be natural or spiritual, moral or of grace, the principle\nby which you do them, is no other than the principle of nature,\nthe dictates of the human nature; and so such as can by no means\nreach the doctrines of the gospel any farther than to make a\njudgment of them, by that wisdom which is 'enmity with God,' as\nwill farther be seen in my progress through your book.\n\nIndeed you make mention of divine laws, and that under two heads.\n1. Such as are of an indispensable and eternal obligation, as\nthose purely moral. 2. Such which you call positive precepts, in\nthemselves of an indifferent nature, and absolutely considered,\nare neither good nor evil. Of those of this kind that we have under\nthe gospel, you say you know but three, viz., That of coming to\nGod by Christ, and the institutions of baptism, and the Lord's\nsupper.\n\nSo then, although you talk of gospel positive laws, and particularly\nthat of coming to God by Christ; yet those which you call first\nprinciples of morals, are of higher concern with you, and more\nindispensable by far than this, this being a thing of an indifferent\nnature, and in itself absolutely considered, is neither good nor\nevil; but the other is the life of the matter. But a little to\ngather you up.\n\nThe morals, say you, are indispensable, and good in themselves,\nbut that of coming to God by Christ, a thing indifferent, and\nin itself neither good nor evil. Wherefore though in this your\ndescription, you talk of conforming to all those good and practical\nprinciples, that are made known either by revelation, nature, or\nthe use of reason, yet in this your obedience you reckon coming\nto God by Christ, but an act of a very indifferent nature, a thing\nif done not good in itself, neither evil in itself, should a man\nleave it undone; and so consequently a man may have in him the\nground and essentials of Christianity without it, may be saved,\nand go to heaven without it: for this I say, whatsoever is of an\nindifferent nature in itself, is not essential to the Christian\nreligion; but may or may not be done without the hazard of eternal\nsalvation; but say you, this of coming to God by Christ, is one of\nthe positive precepts, which are in themselves things indifferent,\nand neither good nor evil: therefore not of the substance of\nChristianity.\n\nBut, Sir, where learned you this new doctrine, as to reckon coming\nto God by Christ, a thing of so indifferent a nature, a thing not\ngood in itself, but with respect to certain circumstances. Had\nyou said this of baptism and the Supper of the Lord, I could with\nsome allowance have borne your words, but to count coming to God\nby Christ a thing indifferent in itself, is a blasphemy that may\nnot be borne by Christians, it being too high a contempt of the\nblood, and too great a disgrace to the person of the Lord, the\nking of glory; of which more hereafter, but to return.\n\nII. The intent of this your description is to set before us these\ntwo things.\n\n(1.) What are the essentials of the rule of that holiness, which\nby the gospel we are immediately obliged to, if we would be\njustified in the sight of God.\n\n(2.) What are the principles by which we act, when we do these\nworks aright.\n\n1. For the first you tell us, 'they are the first principles of\nmorals, such as are self-evident, and therefore not capable\nof being properly demonstrated; as being no less knowable, and\neasily assented to, than any proposition that may be brought for\nthe proof of them.' Such as are self-evident or evident of themselves;\nto what? To us as men that know the principles of reason, and\nthat are as easily assented to as any proposition; why said you\nnot such as may be as easily known, as we know there is a day or\nnight, winter and summer, or any other thing that may be brought\nfor the proof of them. This law therefore is none other than that\nmentioned in Romans 2:14, 15 which is the law of our nature, or\nthat which was implanted in us in the day of our creation, and\ntherefore is said to be ourselves, even nature itself (1 Cor\n11:14).\n\n2. The principle, say you, by which we act, and in the strength of\nwhich we do this law, it is the principle of reason, or a reasonable\ncompliance with this law written in our hearts, and originally\ndictates of human nature, &c. which certain principle, say you, is\nthis, to count it 'most highly becoming all reasonable creatures,\nto obey God in every thing; and as much disbecoming them, in any\nthing to disobey him.'\n\nThe sum is; this your holiness both in root and act is not other\nthan what is common to all the men on earth; I mean so common\nas that for the first, is in their nature, as the second is also\npart of themselves, they being creatures whose prime or principal\ndistinction from other, consisteth more in that they are reasonable,\nand such as have reason as a thing essential to them; wherefore\nthe excellency that you have discoursed of, is none other than\nthe excellency and goodness that is of this world, such as in\nthe first principles of it, is common to Heathens, Pagans, Turks,\nInfidels: and that as evidently dictates to those that have not\nheard the gospel (I mean as to the nature the good and evil)\nas it doth in them that sit under the sound thereof; and is the\nself-same which our late ungodly heretics the Quakers have made\nsuch a stir to promote and exalt, only in the description thereof\nyou seem more ingenious than they: for whereas they erroneously\ncall it Christ, the light of Christ, faith, grace, hope, the spirit,\nthe word that is nigh, &c. you give it the names due thereto, viz.\nA complexion or complication and combination of all the virtue\nof the soul, the human nature, the dictates of it, the principles\nof reason, such as are self-evident, than which there is nothing\nmankind doth naturally assent to (p. 6-11). Only here, as I have\nsaid, you glorify your errors also, with names and titles that\nare not to be found, but in your own deluded brains: as that the\nvirtues of the souls can keep themselves incommixed, that there is\nyet in us the purity of the humane nature, or such a disposition,\nthat can both by light and power give a man to see, and powerfully\nincline him to, and bring him under the government of all those\ngood and practical principles, that are made known either by\nrevelation, nature, or the use of reason.\n\nBut I say, these principles thus stated by you, being the principles,\nand the goodness of this world, and such as have not faith, but\nthe law; not the Holy Ghost, but humane nature in them; they cannot\nbe those which you affirm, was or is the design, the great, the\nonly, and ultimate design of Christ, or his gospel to promote, and\npropagate in the world; neither with respect to our justification\nbefore God from the curse; neither with respect to the workings\nof his Spirit, and the faith of Jesus in our hearts, the true\ngospel or evangelical holiness.\n\nFirst, It is not the righteousness that justifieth us before God\nfrom the curse; because it is that which is properly our own; and\nacted and managed by principles of our own, arising originally in\nthe roots of it, from our own. There is the righteousness of men,\nand the righteousness of God: that which is the righteousness of\nmen, is that which we do work from matter and principles of our\nown; but that which is the righteousness of God, is that which\nis wrought from matter and principles purely divine, and of the\nnature of God. Again, that which is our own righteousness, is\nthat which is wrought in and by our own persons as men; but that\nwhich is the righteousness of God, is that which is wrought in\nand by the second person in the Trinity, as God and man in one\nperson; and that resideth only in that person of the Son. I speak\nnow of the righteousness by which we stand just before God, from\nthe curse of the law. Now this righteousness of ours, our own\nrighteousness, the apostle always opposeth to the righteousness of\nGod, saying, 'They going about to establish their own righteousness,\nhave not submitted themselves unto the righteousness of God' (Rom\n9:3). Father, This righteousness of our own, Paul counts loss\nand dog's-meat, in comparison of that other, far more glorious\nrighteousness, which he calleth as it is in truth, the righteousness of\nGod (Phil 3:7-9), which as I said but now, resideth in the person\nof the Son. Therefore (saith Paul) I cast away my own righteousness,\nand do count it loss, and 'but dung, that I may win Christ, and be\nfound in him, not having mine own righteousness, which is of the\nlaw, but that which is through the faith of Christ, the righteousness\nwhich is of God by faith.' The righteousness therefore, that is\nour own, that ariseth from matter and principles of our own (such\nas that which you have described) justifieth us not before God\nfrom the curse.\n\nSecond, The righteousness that you have described, justifieth us\nnot, as before, because it is the righteousness which is of the\nmoral law, that is, it is wrought by us, as walking in the law.\nNow it mattereth not, whether you respect the law in its first\nprinciples, or as it is revealed in the table of the ten commandments,\nthey are in nature but one and the same, and their substance and\nmatter is written in our hearts, as we are men. Now this righteousness,\nthe apostle casteth away, as was shewn before; 'Not having mine\nown righteousness (saith he) which is of the law'; why? Because\nthe righteousness that saveth us from the wrath of God, is\nthe righteousness of God; and so a righteousness that is without\nthe law. 'But now the righteousness of God without the law is\nmanifested, being witnessed by the law and the prophets; even the\nrighteousness of God, which is by faith of Jesus Christ unto all\nand upon all them that believe' (Rom 3:21,22). The righteousness of\nGod without the law; the righteousness of Christ who is naturally\nGod; wherefore such a righteousness as was accomplished by him that\nwas Lord, and the very God of the law; whose nature was infinite,\nand not that which the law could command or condemn; neither was\nthe command of the law, the great and principal argument with him,\nno, not in its first and highest principles, to do or continue to\ndo it; but even that which the law commanded of us, that he did,\nnot by the law, but by that spirit of life, that eternal spirit, and\nGodhead, which was essential to his very being: He did naturally\nand infinitely that which the law required of us, from higher,\nand more mighty principles than the law could require of him: for\nI should reckon it a piece of prodigious blasphemy to say, that the\nlaw could command his God; the creature, his Lord and Creator: but\nthis Lord God, Jesus Christ, even he hath accomplished righteousness,\neven righteousness that is without, that is above, higher, and\nbetter than that of the law; and that is the righteousness that is\ngiven to, and put upon all them that believe. Wherefore the Lord\nJesus Christ, in his most blessed life, was neither prompted to\nactions of holiness, nor managed in them, by the purity of humane\nnature, or those you call first principles of morals, or as he was\nsimply a reasonable creature; but being the natural Son of God,\ntruly, and essentially, eternal as the Father; by the eternal\nSpirit, his Godhead, was his manhood governed, and acted, and\nspirited to do and suffer. 'He through the eternal Spirit offered\nhimself without spot to God' (Heb 9:14); which offering respects\nnot only his act of dying, but also that by which he was capacitated\nto die without spot in his sight; which was the infinite dignity,\nand sinlessness of his person; and the perfect justice of his\nactions. Now this person, thus acting, is approved of, or justified\nby the law to be good: for if the righteousness of the law be\ngood, which law is but a creature, the righteousness of the Lord,\nthe God of this law, must needs be much more good; wherefore here\nis the law, and its perfection swallowed up, even as the light of\na candle, or star is swallowed up by the light of the sun. Thus\nthen is the believer made, not the righteousness of the law, 'but\nthe righteousness of God in Christ' (2 Cor 5:21), because Christ\nJesus, who is the righteousness of the Christian, did walk in this\nworld, in, and under the law; not by legal and humane principles,\nwhich are the excellences of men, but in, and by those that are\ndivine, even such as were, and are of his own nature, and the\nessence of his eternal Godhead. This is the righteousness without\nthe law, accomplished by a person and principles, far otherwise,\nthan is he, or those you make description of; and therefore yours\ncannot be that, by which we stand just before the justice of God\nwithout the law. Now if it be a righteousness without the law,\nthen it is a righteousness without men, a righteousness that cannot\nbe found in the world; for take away the law, the rule, and you\ntake away, not only the righteousness, but that by which men,\nas men, work righteousness in the world: 'Mine own righteousness\nwhich is of the law.' The righteousness then by which a man must\nstand just in the sight of God from the curse, is not to be found\nin men, nor in the law, but in him, and him only, who is greater,\nand also, without the law; for albeit, for our sakes he became\nunder the law, even to the curse and displeasure of God; yet the\nprinciples by which he walked in the world to Godward, they were\nneither humane, nor legal, but heavenly, and done in the Spirit of\nthe Son. Wherefore it is not the righteousness you have described,\nby which we stand just before God.\n\nThird, The righteousness you have described, cannot be that which\njustifieth us before God, because of its imperfections, and that\nboth with respect to the principle, and the power with which it\nis managed: for though you have talked of a sound complexion of\nsoul, the purity of the humane nature, and that with this addition\nof power, as to be able to keep itself incommixt with that which\nis not of itself; yet we Christians know, and that by the words\nof God, that there is in man, as man, now no soundness at all,\nbut from the crown of the head, to the sole of the foot, botches\nand boils, putrefactions and sores (Isa 1:6). We are ALL an unclean\nthing, and our righteousness as filthy ulcerous rags (Isa 64:6).\n'If there had been a law given which could have given life, verily\nrighteousness should have been by the law' (Gal 3:21). Could a\nman perform the law to the liking of the justice of the eternal\nmajesty, then would the law give life to that man; but because\nof the perfection of an infinite justice, and the weakness and\nunprofitableness of the law through our flesh (Rom 8:3), therefore,\nthough you speak yet farther of the excellency of your sound\ncomplexion, and of the purity of the human nature, you must fly\nfrom yourself, to another righteousness for life, or at the last\nstick in the jaws of death and everlasting desperation. 'For by\nthe works of the law shall no flesh be justified' (Gal 2:16).\n\nIt is therefore no better than error, thus to ascribe to poor\nman, 'that hath drank iniquity like water,' a soundness of soul,\na purity of human nature. Wherefore Jude saith of you, and of all\nsuch naturalists, 'That even in the things that you know naturally,\nas the brute, in them you corrupt yourselves' (Jude 10), even\nin the very principles, the first or original dictates of your\nnature or humanity. There is none that understandeth or is good,\ntherefore there is none that doth good, no not one: that is, none\nas continuing in a natural state; none by the power or principles\nof nature; for he meaneth here, in your own sense, as men by\nnatural principles have to do with the justice of the law.\n\nFourth, The righteousness which you have described cannot be that\nwhich justifieth us before God, because it is that which is not\nof faith. 'The law is not of faith: but, The man that doeth them\nshall live in them' (Gal 3:12). The apostle also in the 10th chapter\nof the Romans tells us, that the righteousness that is completed\nby doing the law is one, and another besides the righteousness\nof faith. For faith in the justification of a sinner from the\ncurse and wrath of God, respecteth only the mercy of God, and\nforgiveness of sins for the sake of Christ. 'God for Christ's sake\nhath forgiven him that is enabled to believe, that is, trust to,\nand venture the eternal concern of his soul upon the righteousness\nthat is no where to be found, but in the person of the Son of God.'\nFor there is justice more than answerable to all the demands of\nthe law, and equal to the requirements of the eternal justice of\nGod, and he is our justice; he is made unto us of God, righteousness,\nor justice; that is, the righteousness or justice that is in him,\nis by God accounted the man's that shall accept thereof by faith,\nthat he might be made the justice or righteousness of God in him.\nFor the righteousness that saveth a sinner from damnation must\nbe equal to that in the eternal Deity: But where can that be found\nbut in him that is naturally God, as is indeed the Son of the Father;\nin him, therefore, and not in the law, there is a righteousness\nfit for faith to apply to. Besides, the law is not, neither can\nbe, the object of faith to men; for that which is the object of\nfaith (I speak now as to justifying righteousness) it must be a\nrighteousness already completed, and as I said, a righteousness\nto be received and accepted, being now perfected and offered, and\ngiven to us by the kindness and mercy of God; but a man may believe\nlong enough in the law, before that performs for him a perfect\nrighteousness. The law can work nothing unless it be wrath. 'No\nthou must work by, and not believe in, the law' (Rom 4). Besides,\nall that cometh out of the mouth of the law is, 'Cursed is every\none that continueth not in all things which are written in the\nbook of the law to do them' (Gal 3:10), which no man is capable\nof doing, so as to escape the curse by doing, that hath once, or\nfirst transgressed the same. Wherefore it is a vain thing, yea an\nhorrible wickedness in you, thus to abuse the law, and the weakness\nof man, by suggesting that the only, the ultimate, or grand design\nof Christ Jesus was, or is, the promoting of a righteousness by\nthe law, that is performed by humane principles in us.[8]\n\nI could double, yea ten times double the number of these arguments\nagainst you, but I will pass from this to the second thing. 'The\nrighteousness you have described, is not the true gospel inward\nholiness.'\n\nI told you before, that the principles which you have described,\nare not evangelical principles; and now I will add, that as they\nare not such in themselves, so neither do they fetch in, or obtain\nby our adhering to them, those things which alone can make, or\nwork in the soul, those truly gospel inward acts of holiness.\n\n[Things essential to inward gospel holiness.]\n\nThere are three things which are essential to the inward gospel\nholiness; of which as your description is utterly destitute,\nso neither can they by that be obtained, or come into the heart.\n1. The Holy Ghost. 2. Faith in Christ. 3. A new heart, and a new\nspirit.\n\nWithout these three, there is no such thing as gospel holiness in\nman, as before I have also hinted at. But now as there are none\nof these three found in your description of inward holiness; so\nneither can you, or others, by all your inclinations, either to\nthose you call first principles of natural reason, or the dictates\nof human nature, obtain or fetch into the soul the least dram of\nthat which is essential, to that which is indeed according to the\ngospel description of inward gospel holiness, as will further be\nmanifest in this that followeth.\n\n1. The Holy Ghost is not obtained by your description, that consisting\nonly in principles of nature, and in putting forth itself in acts\nof civility and morality. When the apostle would convince the\nbewitched Galatians, that your doctrine which was also the doctrine\nof the false apostles, was that, which instead of helping forward,\ndid hinder, and pervert the gospel of Christ; he applieth himself\nto them in this manner. 'This only would I learn of you, Received ye\nthe Spirit by the works of the law, or by the hearing of faith?'\n(Gal 3:2) By the works of the law, that is, by putting of your\nprinciples into practice. Nay, may I not add, by putting of your\nprinciples into practice, by a more bright and clear rule, than\nin the beginning of your description is inserted by you; for the\nlaw as written and engraven in stones, with the addition of all\nthe Mosaical precepts, was a more ample, and full discovery of the\nmind of God, than can be obtained by your virtues of soul, your\npurity of human nature, or the first principles of morals, as\nthey are written in the heart of man; and originally dictates of\nhuman nature (Rom 3:1-3). Yet by these, by following these, by\nlabouring to live up to the light of these, their own experience\ntold them, that they neither could, nor did obtain the enjoyment\nof the Holy Ghost; but that rather their now declining the word of\nfaith, by which indeed they receive it at first (whatever pretences\nof holiness, and godliness were the arguments to prevail with\nthem so to do) was in truth none other but the very witchcraft,\nand enchantments of the devil.\n\nFarther, The apostle sets this your spirit and principles, and\nthat which indeed is the Spirit of God, in a line diametrically\nopposite one against another; yea the receiving of the one, opposeth\nthe receiving of the other. 'Now we have received, [saith he] not\nthe spirit of the world,' (that is, your spirit, and principles\nof humanity) to walk by it, or live in it; 'but the Spirit which\nis of God; that we may know the things that are freely given to\nus of God' (1 Cor 2:12). But what is the spirit of the world? He\ntells us in the verse before, it is the spirit of a man; which\nSolomon calls, 'the candle of the Lord; searching all the inward\nparts of the belly' (Prov 20:27), by human principles, good motions\nto moral duties, workings of reason, dictates of nature to obey\nGod as Creator. These things flow from the spirit of a man, which\nis the spirit of all the world. They that preach, or speak by this\nspirit, they preach or speak of the world, of the virtues of the\nworld; and the world, 'the whole world heareth them,' or know in\nthemselves what they say (1 John 4:5).\n\nNow when this spirit is received, embraced, and followed, as the\nspirit that is of God, then it must be branded with the mark of the\nspirit of error, and of antichrist; because the act in so doing,\nis most wicked; yea, and Christ himself is made head against, by\nit.\n\nBut I say, the Holy Ghost is not obtained by these principles,\nnor by the pursuit of them.\n\n2. Faith is not obtained by the pursuit of your principles, but\nby hearing of another doctrine; he that presseth men to look to,\nand live by the purity of human nature, principles of natural\nreason, or by the law, as written in the heart, or bible; he sets\nthe word of faith out of the world; for these doctrines are as\nopposite, as the spirits I spake of before; 'For Moses describeth\nthe righteousness which is of the law, That the man which doeth\nthose things shall live by them.' Now he that receiveth this law,\nto do, and live by; he hath set up, and is in pursuit of a doctrine\nof another nature, than that which is called the righteousness\nof faith; that being such, as for justification, and deliverance\nfrom the curse, maketh no mention at all of hearing the law, or of\ndoing good works; but of hearing of the mercy of God, as extended\nto sinners; and of its coming to us through the death, and\nresurrection of Christ Jesus. 'The righteousness which is of faith,\nspeaketh on this wise, Say not in thine heart, Who shall ascend\ninto heaven? [that is, to bring Christ down from above:] or, Who\nshall descend into the deep? [that is, to bring up Christ again\nfrom the dead]. But what saith it? The word is nigh thee, even\nin thy mouth, and in thy heart: that is, the word of faith, which\nwe preach; That if thou shalt confess with thy mouth the Lord\nJesus, and shalt believe in thine heart that God hath raised him\nfrom the dead, thou shalt be saved' (Rom 10:5,9). This then is the\ndoctrine of faith, or the righteousness with which faith hath to\ndo. Now as old covenant-works are begotten in men by the doctrine\nof works; so faith is begotten by the doctrine of faith. Therefore\nafter he had said, 'faith cometh by hearing'; he insinuates it\nto be the hearing the preaching of the gospel of peace (peace by\nthe blood of the cross) and the glad tidings of good things (vv\n14-17), of good things promised for the sake of the Lord Jesus;\nnot for the sake of good deeds done of us, by human principles,\nor the dictates of our nature.\n\nFaith, Then the second essential, comes into the heart, not by\nthe preaching, or the practice of your principles; but by another,\na higher, and far more heavenly doctrine. And hence the apostle\ncompletely puts the difference betwixt the worker of good works\nin the spirit of the law, and the believer that taketh hold of\ngrace by Christ, that he may be saved thereby. The one he calls\n'Them that are of the works of the law'; the other, 'They which\nare of faith' (Gal 3). This being done, he tells us, that as they\ndiffer in the principles, to wit, of faith and works, so they shall\ndiffer in conclusion: 'For the law is not of faith, the promise\nis only made to faith; therefore, they only that are of faith,\nare blessed with faithful Abraham.'\n\n3. The third essential is, a new heart, and a new spirit or mind;\nand this also comes not by your principle, that being but the old\ncovenant that gendereth to bondage, and that holds its Ishmaels\nunder the curse for ever: there comes no new heart by the law,\nnor new spirit. It is by the new covenant, even the gospel, that\nall things are made new (Jer 31:33; Eze 36; Heb 8:8; 2 Cor 5:17-19).\n\nThe apostle, after a large discourse of the two ministrations, and\ntheir excellencies (2 Cor 3), tells us that the heart is nothing\nchanged, so long as it abideth in the works of the law, but remaineth\nblind and ignorant: 'Nevertheless [saith he] when it shall turn\n[from the law] to the Lord, the vail shall be taken away.' But\nwhat is it to turn from the law to the Lord? Why, even to leave\nand forsake your spirit and principles, and works from those\nprinciples, and fly to the grace and merits; 'the glory of the\nLord Jesus Christ.' Now when the heart is turned to Christ, then\nthe vail of Moses is taken off; wherefore then the soul 'with open\nface beholding as in a glass the glory of the Lord, is changed--from\nglory to glory, even as by the Spirit of the Lord' (2 Cor 3:14,18).\n\nObjection. But it seems a paradox to many, that a man should\nlive to the law, that is, devote himself to the works of the ten\ncommandments, the most perfect rule of life; and yet not be counted\none changed, or new.\n\nAnswer. Though it seemeth an untruth, yet it is most true, that\nby the works of the law, no heart is made new, no man made new.\nA man from principle of nature and reason, (which principles are\nof himself, and as old) may give up himself to the goodness of\nthe law: yet these principles are so far off from being new, that\nthey are as old as Adam in Paradise; and come into the world with\nall the children of men. To which principles the law, or the first\nprinciples of morals, so equally suit, that, as you have said (p.\n8), 'they are self-evident, than which there is nothing mankind\ndoth more naturally assent to' (p. 11). Now nature is no new\nprinciple, but an old: even our own, and of ourselves. The law\nis no new principle, but old, and one with ourselves (as also you\nwell have called it) 'first written in men's hearts, and originally\ndictates of human nature.' Let a man then be as devout, as\nis possible for the law, and the holiness of the law. Yet if the\nprinciples from which he acts, be but the habit of soul, the purity\n(as he feigns) of his own nature; principles of natural reason,\nor the dictates of human nature; all this is nothing else but\nthe old gentleman in his holiday clothes: the old heart, the old\nspirit, the spirit of the man, not the spirit of Christ, is here.\n\nAnd hence the apostle, when he would shew us a man alive, or made\na new man indeed; as he talketh of the Holy Ghost and faith, so he\ntells us such are dead to the law, to the law, as a law of works;\nto the law as to principles of nature. 'Wherefore, my brethren, ye\nalso are become dead to the law [the moral law, and the ceremonial\nlaw] by the body of Christ, that ye should be married to another\n[another than the law] even to him who is raised from the dead,\nthat we should bring forth fruit unto God' (Rom 7:4).\n\nYe are become dead to the law. Dead to the law! Why? That you should\nbe married to another. Married to another! Why? 'That you should\nbring forth fruit unto God.' But doth not a man bring forth fruit\nunto God, that walketh orderly according to the ten commandments?\nNo, if he do it before faith make this in the spirit of a man,\nby the dictates of human nature, respecting the law, as that, by\nthe obeying of which, he must obtain acceptance with God. This\nis bringing forth fruit unto himself; for all that he doth, he\ndoth it as a man, as a creature, from principles natural, and of\nhimself, his own, and for none other than himself; and therefore\nhe serveth in an old spirit, the oldness of the letter, and for\nhimself. But now (that is, ye being dead to the law, and married\nto Christ) that (the law) being dead; by which (while in ourselves)\nwe were held; now we are delivered from that law, both as to its\ncurse and impositions, as it stands a law of works in the heart\nof the world; we serve in newness of the spirit, 'and not in the\noldness of the letter' (v 6). A man must first then be dead to\nyour principles, both of nature and the law; if he will serve in\na new spirit, if he would bring forth fruit unto God.[9] Wherefore\nyour description of the principle of holiness in man, and also\nthe principles by which this holiness is put forth by him into\nrighteous nets; they are such as are altogether void of the true\nessentials of inward gospel-holiness and righteousness.\n\n\n[FOWLER'S ASSERTION THAT THE GRAND, THE ONLY AND ULTIMATE DESIGN\nOF THE GOSPEL OF CHRIST IS TO RE-PRODUCE MAN'S ORIGINAL RIGHTEOUSNESS\nEXAMINED AND CONFUTED.]\n\nBut there is one thing more in this description, or rather effect\nthereof, which I shall also inquire into: and that is your saying,\n'As it was the errand of Christ to effect our deliverance out of\nthat sinful state we had brought ourselves into: so to put us again\ninto possession of that holiness which we had lost' (p. 12). The\nproof of this position is now your next business; that is, if I\nunderstand your learning, the remaining part of your book, which\nconsisteth of well nigh 300 pages, is spent for proof thereof; which\nI doubt not but effectually to confute with less than 300 lines.\nOnly first by the way, I would have my reader to take notice that\nin this last clause, (to put us again into possession of that\nholiness which we had lost) is the sum of all this large description\nof his holiness in the foregoing pages; that is, the holiness\nand righteousness that Mr. Fowler hath been describing; and adds,\nthat Christ's whole business when he came into the world was, as\nto effect our deliverance from sin; 'so to put us again in possession\nof that holiness which we had lost.' The holiness therefore\nthat here he contendeth for, is that, and only that which was in\nAdam before the fall, which he lost by transgression; and we by\ntransgressing in him. A little therefore to inquire into this, if\nperhaps his reader and mine may come to a right understanding of\nthings.\n\nFirst then, Adam before the fall, even in his best and most sinless\nstate, was but a pure natural man, consisting of body and soul;\nthese, to use your own terms, were his pure essentials: (p. 11)\nin this man's heart, God also did write the law; that is, as you\nterm them, the first principles of morals (p. 8). This then was\nthe state of Adam, he was a pure natural man; made by God sinless;\nall the faculties of his soul and members of his body were clean.\n'God made man upright' (Eccl 7:29). But he made him not then a\nspiritual man; 'the first Adam was made a living soul,' 'howbeit\nthat was not first which is spiritual; but that which is natural,\nand afterward that which is spiritual: The first man is of the\nearth, earthy' (1 Cor 15:45-47). A living soul he was; yet but a\nnatural man, even in his first and best estate; but earthly, when\ncompared with Christ, or with them that believe in Christ. So then,\nthe holiness of Adam in his best estate, even that which he lost,\nand we in him, it was none other, than that which was natural,\neven the sinless state of a natural man. This holiness then was\nnot of the nature of that, which hath for its root the Holy Ghost;\nfor of that we read not at all in him, he only was indued with a\nliving soul; his holiness then could not be gospel, nor that which\nis a branch of the second covenant: his acts of righteousness, were\nnot by the operations of the Spirit of grace, but the dictates of\nthe law in his own natural heart. But the apostle when he treateth\nof the christian inherent holiness; first excluding that in Adam,\nas earthly; he tells us, it is such as is in Christ: 'As is the\nearthy, such are they that are earthy; and as is the heavenly, such\nare they that are heavenly.' Let then those that are the sons of\nAdam, in the state of nature as he, though not so pure, and spotless\nas he, be reckoned to bear his image and similitude: but let them\nthat are the children of Christ, though not so pure as he, bear\nthe image and similitude of Christ: 'for they are conformable to\nthe image of the Son of God' (Rom 8:29). The holiness therefore\nthat was in Adam, being but that which was natural, earthly, and\nnot of the Holy Ghost, cannot be that which Christ came into the\nworld to give us possession of.\n\nSecond, Adam in his best, and most sinless state, was but a type\nor figure: 'The figure of him that was to come' (Rom 5:14). A\ntype in what? A type or figure doubtless, in his sinless and holy\nestate, a type and figure of the holiness of Christ: But if Christ\nshould come from heaven, to put us in possession of this sinless\nholiness that was in Adam, or that we lost in him: to what more\nwould his work amount, than to put us into the possession of\na natural, figurative, shadowish righteousness or holiness. But\nthis he never intended; therefore it is not the possessing of his\npeople with that holiness, that was the great errand Christ came\ninto the world upon.\n\nThird, The holiness and righteousness that was in, and that we\nlost by, Adam before the fall; was such as stood in, and was to\nbe managed by his natural perfect compliance with a covenant of\nworks. For, 'Do this sin and die,' were the terms that was from\nGod to Adam. But Christ at his coming brings in another, a better,\na blessed covenant of grace; and likewise possesseth his children,\nwith the holiness, and privileges of that covenant; not with\nAdam's heart nor Adam's mind; but a new heart, a new spirit,\na new principle to act by, and walk in a new covenant. Therefore\nthe holiness that was in Adam before, or that we lost in him by\nthe fall, could not be the holiness that Christ at his coming made\nit his great or only business to put us in possession of.\n\nFourth, The holiness that was in Adam before, and that we lost in\nhim by the fall, was such as might stand with perfect ignorance\nof the mediation of Jesus Christ: for Christ was not made known to\nAdam as a Saviour, before that Adam was a sinner; neither needed\nhe at all to know him to be his Mediator, before he knew he\nhad offended (Gen 3). But Christ did not come into the world to\nestablish us in, or give us possession of such holiness as might\nstand with perfect ignorance of his Mediatorship. No; the holiness\nthat we believers have, and the righteous acts that we fulfil,\nthey come to us, and are done by us, through the knowledge of the\nLord Jesus, and of his being the Messias promised (Eph 4:21,22;\n2 Peter 1:3).\n\nFifth, The holiness that was in Adam, was neither given him\nthrough the promise, neither encouraged by the promise. Adam had\nno promise to possess him with a principle of holiness; it came\nto him by creation; neither had he any promise to strengthen or\nencourage him in holiness. All he had was instructions concerning\nhis duty, and death threatened if he did it not (Gen 2:15-17).\nBut Christ came not to give us possession of an holiness or\nrighteousness, that came to us by our creation, without a promise;\nand that hath no promise to encourage us to continue therein; but\nof an holiness that comes to us by the best of promises, and that\nwe are encouraged to by the best of promises. Therefore it was not\nhis great errand when he came from heaven to earth, to put us in\npossession of that promiseless holiness that Adam had before, and\nthat was lost in him by the fall.\n\nLastly, In a word; the holiness that Adam had before, and that we\nlost in him by the fall; it was a natural shadowish old covenant,\npromiseless holiness; such as stood and might be walked in, while\nhe stood perfectly ignorant of the Mediator Christ. Wherefore it\nis rather the design of your Apollo the devil,[10] whom in p. 101\nyou bring forth to applaud your righteousness; I say, it is rather\nhis design than Christ's, to put men upon an endeavour after a\npossession of that: for that which is truly evangelical, is the\nspiritual, substantial, new covenant promised holiness; that which\ncometh to us by, and standeth in the Spirit, faith and knowledge\nof the Son of God, not that which we lost in Adam. Wherefore the\nsong which there you learnt of the devil, is true, in the sense\nhe made it, and in the sense for which you bring it; which is, to\nbeget in men, the highest esteem of their own human nature; and\nto set up this natural, shadowish, promiseless, ignorant holiness,\nin opposition to that which is truly Christ's.\n\nTo dwell in heaven doth not more please him, than Within the souls\nof pious mortal men.\n\nThis is the song; but you find it not in Matthew, Mark, Luke, or\nJohn, but among the heathens who were his disciples, and who were\nwont to inquire at his mouth, and learn of him.\n\nThus have I razed the foundation of your book, even by overthrowing\nthe holiness, and righteousness, which by you is set up, as\nthat which is the only true gospel, and evangelical. Wherefore\nit remaineth, that the rest of your book, viz. whatever therein\nis brought, and urged for the proof of this your description of\nholiness, &c. it is but the abuse of Christ, of scripture, and\nreason; it is but a wresting and corrupting the word of God, both\nto your own destruction, and them that believe you.\n\n[Fowler's insidious errors routed.]\n\nBut to pass this, and to come to some other passages in your book;\nand first to that in p. 5 where you say,\n\n'The holiness, which is the design of the religion of Christ\nJesus,--is not such as is subjected in any thing without us, or\nis made ours by a mere external application,' &c.\n\nAnswer. 1. These words secretly smite at the justification that\ncomes by the imputation of that most glorious righteousness that\nalone resideth in the person of the Lord Jesus; and that is made\nours by an act of eternal grace, we resting upon it by the faith\nof Jesus.\n\n2. But if the holiness of which you speak, be not subjected in\nany thing without us; then it is not of all that fulness which it\npleased the Father should dwell in Christ: for the holiness and\nrighteousness, even the inward holiness that is in saints, it is\nnone other than that which dwelleth in the person of the Son of\nGod in heaven: neither doth any man partake of, or enjoy the least\nmeasure thereof, but as he is united by faith to this Son of God,\nthe thing is as true in him as in us; in him as the head, and\nwithout measure (1 John 2:8); and is originally seated in him,\nnot in us. 'Of his fulness have all we [saints] received, and\ngrace for grace' (John 1:16). Wherefore the holiness that hath\nits original from us, from the purity of the human nature (which\nis the thing you aim at) and that originally, as you term it, is\nthe dictates thereof, is the religion of the Socinians, Quakers,[11]\n&c., and not the religion of Jesus Christ.\n\nAnd now I will come to your indifferent things, viz., those which\nyou call 'positive precepts'; things, say you, 'of an indifferent\nnature; and absolutely considered, are neither good, nor\nevil;--but are capable of becoming so; only by reason of certain\ncircumstances': of these positive indifferent precepts, you say,\nyou know but three in the gospel; but three, that are purely so,\nviz., 'That of going to God by Christ, and the institutions of\nbaptism, and the Lord's Supper.' This we have in p. 7 and 9.\n\nAnswer. These words, as I hinted before, are highly derogatory to\nthe Lord, the King of glory; and trample as much upon the blood\nof the Son of God, as words can likely do. For,\n\n1. If going to God by Christ, be in itself but an indifferent\nthing, then, as I also hinted before, it is not of the substance\nof Christianity; but a man may be truly a Christian without it;\nmay be saved, and go to heaven without it; this is in truth the\nconsequence of your words: for things purely of an indifferent\nnature, do not in themselves either make or mar the righteousness\nthat justifieth us from the curse before God. Wherefore, by your\nargument, if a man remain ignorant of that positive precept,\nof 'coming to God by Christ'; he remaineth ignorant but of an\nindifferent thing, a thing that in itself is neither good nor evil,\nand therefore not essentially material to his faith or justifying\nrighteousness.\n\n2. An indifferent thing in itself is next to nothing, neither good\nnor evil then, but a thing betwixt them both.\n\nThen is the blood of the Lord Jesus, in itself, of no value at\nall; nor faith in him, of itself, any more than a thing of nought;\ntheir virtue and goodness only dependeth upon certain circumstances\nthat make them so. For the indifferency of the thing lieth not\nsimply in coming to God, but in coming to him by Christ: coming\notherwise to God, even in this man's eyes, being the all in all;\nbut in this coming, in coming to him by Christ, there lieth the\nindifferency. I marvel what injury the Lord Jesus hath done this\nman, that he should have such indifferent thoughts of coming to\nGod by him?\n\nBut hath he no better thoughts of his own good deeds, which are\nby the law? Yes, doubtless, for those (saith he) 'are of an\nindispensable, and eternal obligation, which were first written\nin men's hearts, and originally dictates of human nature' (p. 8).\nMark, not a dictate of human nature, or necessary conclusion or\ndeduction from it, is of an indifferent, but of an indispensable;\nnot of a transient, but of an eternal obligation. It is only\ngoing to God by Christ, and two other things that he findeth in\nthe gospel, that of themselves are of an indifferent nature.\n\nBut how indifferent? Even as indifferent in itself as the blood of\na silly sheep, or the ashes of an heifer; for these are his very\nwords. 'SUCH [that is, such ordinances as in themselves are of an\nindifferent nature] were all the injunctions and prohibitions of\nthe ceremonial law; and some few such we have under the gospel'\n(p. 7). Then, in p. 9 he tells you what these positive precepts\nunder the gospel, or things indifferent, are: 'THAT of going to\nGod by Christ, is one; and the other two, are the institutions\nof baptism, and the Lord's supper.' Such therefore as were the\nceremonies of the law, such, even such, saith he, is that of going\nto God by Christ, &c.\n\nWherefore, he that shall lay no more stress upon the Lord Jesus\nto come to God by, than this man doth, would lay as much, were the\nold ceremonies in force, upon a silly sheep, as upon the Christ\nof God. For these are all alike positive precepts, such as were\nthe ceremonies of the law, things in themselves neither good nor\nevil, but absolutely considered of an indifferent nature.\n\nSo that to come to God by Christ, is reckoned, of itself, by him,\na thing of a very indifferent nature, and therefore this man cannot\ndo it, but with a very indifferent heart; his great, and most\nsubstantial coming to God, must needs be by some other way (John\n10:1). But why should this THIEF love thus to clamber, and seek\nto go to God by other means; such which he reckoneth of a more\nindispensable nature, and eternal; seeing Christ only, as indifferent\nas he is, is the only way to the Father. 'I am the way, [saith he]\nthe truth and the life; no man cometh to the Father but by me.'\nIf he be the only way, then there is none other; if he be thus\nthe truth, then is all other the lie; and if he be here the life,\nthen is all other the death; let him call them indispensable and\neternal never so often.\n\nSo then, how far off this man's doctrine is, of sinning against\nthe Holy Ghost, let him that is wise consider it. For if coming\nto God by Christ, be in itself but a thing indifferent, and only\nmade a duty upon the account of certain circumstances; then, to\ncome to God by Christ, is a duty incumbent upon us only by reason\nof certain circumstances; not that the thing in itself is good, or\nthat the nature of sin, and the justice of God, layeth a necessity\non us so to do. But what be these certain circumstances? For it\nis because of these, if you will believe him, that God the Father,\nyea, the whole Trinity, did consult in eternity, and consent,\nthat Christ should be the way to life: now, I say, it is partly\nbecause by him was the greatest safety, he being naturally the\njustice, wisdom, and power of God; and partly, because it would,\nwe having sinned, be utterly impossible we should come to God by\nother means and live. He that will call these circumstances, that\nis, things over and above besides the substantials of the gospel,\nwill but discover his unbelief and ignorance, &c.\n\nAs for your saying, that Calvin, Peter Martyr, Musculus, Zanchy,[12]\nand others, did not question, but that God could have pardoned\nsin, without any other satisfaction, than the repentance of the\nsinner (p. 84). It matters nothing to me, I have neither made my\ncreed out of them, nor other, than the holy scriptures of God.\n\nBut if Christ was from before all worlds ordained to be the\nSaviour, then was he from all eternity so appointed and prepared\nto be. And if God be, as you say, infinitely (p. 136), and I will\nadd, eternally just; how can he pardon without he be presented\nwith that satisfaction for sin, that to all points of the highest\nperfection doth answer the demands of this infinite, and eternal\njustice? Unless you will say, that the repentance of a sinner\nis sufficient to answer whatever could be justly demanded as a\nsatisfaction thereto; which if you should, you would in consequence\nsay, that man is, or may be in himself, just, that is, equal with\nGod; or that the sin of man was not a transgression of the law that\nwas given, and a procurer of the punishment that is threatened,\nby that eternal God that gave it. (But let me give you a caution,\ntake heed that you belie not these men) Christ cries, 'If it\nbe possible let this cup pass from me' (Matt 26:39). If what be\npossible? Why, that sinners should be saved without his blood (Heb\n9:22; Luke 24:26; Acts 17:3). 'Ought not Christ to have suffered?'\n'Christ must needs have suffered,' not because of some certain\ncircumstances, but because the eternal justice of God, could not\nconsent to the salvation of the sinner, without a satisfaction for\nthe sin committed.[13] Of which, more in the next, if you shall\nthink good to reply.\n\nNow, that my reader may see that I have not abused you in this\nreply to your sayings, I will repeat your words at large, and\nleave them upon you to answer it.\n\nYou say, 'Actions may become duties or sins these two ways; first,\nas they are compliances with, or transgressions of, divine positive\nprecepts: These are the declarations of the arbitrary will of God,\nwhereby he restrains our liberty, for great and wise reasons, in\nthings that are of an indifferent nature, and absolutely considered are\nneither good nor evil; and so makes things not good in themselves\n[and capable of becoming so only by reason of certain circumstances]\nduties, and things not evil in themselves, sins. Such were all\nthe injunctions and prohibitions of the ceremonial law, and some\nfew such we have under the gospel' (p. 7). Then p. 9 you tell us,\nthat 'the reasons of the positive laws [that is, concerning things\nin themselves indifferent] contained in the gospel are declared;\nof which [say you] I know not above three that are purely so, viz.\nThat of going to God by Christ, and the institutions of baptism,\nand the Lord's Supper.'\n\nHere now let the reader note, That the positive precepts, declarations\nof the arbitrary will of God, in things of an indifferent nature,\nbeing such, as absolutely considered, are neither good nor evil;\nsome few SUCH, say you, we have under the gospel, namely, that\nof coming to God by Christ, &c. I am the more punctual in this\nthing, because you have confounded your weak reader with a crooked\nparenthesis in the midst of the paragraph, and also by deferring\nto spit your intended venom at Christ, till again you had puzzled\nhim, with your mathematics and metaphysics, &c., putting in another\npage, betwixt the beginning and the end of your blasphemy.\n\nIndeed, in the seventh chapter of your book, you make a great\nnoise of the effects and consequences of the death of Christ, as\nthat it was a sacrifice for sin, an expiatory, and propitiatory\nsacrifice (p. 83). Yet, he that well shall weight you, and compare\nyou with yourself, shall find that words and sense, with you are\ntwo things; and also, that you have learned of your brethren of\nold, to dissemble with words, that thereby your own heart-errors,\nand the snake that lieth in your bosom, may yet there abide the\nmore undiscovered. For in the conclusion of that very chapter,\neven in and by a word or two, you take away that glory, that of\nright belongeth to the death and blood of Christ, and lay it upon\nother things.\n\nFor you say, 'The scriptures that frequently affirm, that the\nend of Christ's death was the forgiveness of our sins, and the\nreconciling of us to his Father, we are not so to understand,\n[those places where this is expressed] as if these blessings\nwere absolutely thereby procured for us any otherwise, than upon\ncondition of our effectual believing' (p. 91).\n\nI answer, By the death of Christ was the forgiveness of sins\neffectually obtained for all that shall be saved, and they, even\nwhile yet enemies, by that were reconciled unto God. So that, as\nto forgiveness from God, it is purely upon the account of grace\nin Christ; 'We are justified by his blood, we are reconciled to\nGod by the death of his Son' (Rom 5:9,10). Yea peace is made by\nthe blood of his cross (Cor 1:20), and God for Christ's sake hath\nforgiven us (Eph 4:32). So then, our effectual believing is not\na procuring cause in the sight of God, or a condition of ours\nforeseen by God, and the motive that prevaileth with him to forgive\nus our manifold transgressions: Believing being rather that which\nmakes application of that forgiveness, and that possesseth the\nsoul with that peace that already is made for us with God, by the\nblood of his Son Christ Jesus; 'Being justified by faith, we have\npeace with God through our Lord Jesus Christ' (Rom 5:1). The peace\nand comfort of it cometh not to the soul, but by believing. Yet\nthe work is finished, pardon procured, justice being satisfied\nalready, or before, by the precious blood of Christ.\n\nObserve, I am commanded to believe, but what should I believe?\nOr what should be the object of my faith in the matter of my\njustification with God? Why, I am to believe in Christ, I am to\nhave faith in his blood? But what is it to believe in Christ: and\nwhat to have faith in his blood? Verily, To believe that while we\nwere yet sinners Christ died for us, that even then, when we were\nenemies, we were reconciled to God by the death of his Son: To\nbelieve that there is a righteousness already for us completed.\n\nI had as good give you the apostle's argument and conclusion in\nhis own language. 'But God commendeth his love toward us, in that,\nwhile we were yet sinners, Christ died for us. Much more then,\nbeing now justified by his blood, we shall be saved from wrath\nthrough him' (Rom 5:8,9). And note that the word NOW respects the\nsame time with YET that went before. 'For if, when we were enemies,\nwe were reconciled to God by the death of his Son, much more, being\nreconciled, we shall be saved by his life,' or intercession (Rom\n5:10).\n\nBelieving then, as to the business of my deliverance from the\ncurse before God, is an accepting of (1 Tim 1:15), a trusting to\n(Eph 1:12,13), or a receiving (John 1:12), the benefit that Christ\nhath already obtained for me; by which act of faith, I see my\ninterest in that peace that is made before with God by the blood\nof his cross: For if peace be made already by his blood, then is\nthe curse taken away from his sight; if the curse be taken away\nfrom his sight, then there is no sin with the curse of it to\nbe charged from God by the law, for so long as sin is charged by\nthe law, with the curse thereto belonging, the curse, and so the\nwrath of God remaineth.\n\n'But [say you] Christ died to put us into a capacity of pardon'\n(p. 91).\n\nAnswer. True; but that is not all. He died to put us into the\npersonal possession of pardon: Yea, to put us into a personal\npossession of it, and that before we know it.\n\n'But [say you] the actual removing of our guilt is not the necessary\nand immediate result of his death' (p. 91).\n\nAnswer. Yea, but it is from before the face of God, and from the\njudgment and curse of the law; for before God the guilt is taken\naway, by the death and blood of his Son, immediately, for all\nthem that shall be saved; else how can it be said we are justified\nby his blood; he hath made peace by his blood. 'He loved us, and\nwashed us from our sins in his own blood' (Rev 1:5), and that we are\nreconciled to God by the death of his Son; which can by no means\nbe; if, notwithstanding his death and blood, sin in the guilt, and\nconsequently the curse that is due thereto, should yet remain in\nthe sight of God. But what saith the apostle? 'God was in Christ,\nreconciling the world to himself, not imputing their trespasses\nunto them' (2 Cor 5:19). Those that are but reconciling, are not\nyet reconciled: I mean, as Paul, not yet come aright over in their\nown souls by faith; yet to these he imputeth not their trespasses:\nWherefore? because they have none: or because he forgiveth them\nas they believe and work: Neither of both; but because he hath\nfirst made his Son to be sin for them, and laid all the guilt\nand curse of their sin upon him, that they might be made the\nrighteousness of God in him. Therefore even because by him their\nsin and curse is taken off, from before the law of God; therefore,\nGod for the sake of Christ, seeketh for, and beseecheth the sinner\nto be reconciled; that is, to believe in, and embrace his majesty.\n\n'No [say you] the actual removing of our guilt, is not the necessary\nand immediate result of his death; but suspended until such time\nas the forementioned conditions, by the help of his grace, are\nperformed by us' (p. 92).\n\nAnswer. 1. Then may a man have the grace of God within him; yea,\nthe grace and mercy of the new covenant, viz. Faith, and the\nlike, that yet remaineth under the curse of the law; and so hath\nyet his sins untaken away from before the face of God; for where\nthe curse is only suspended, it may stand there notwithstanding,\nin force against the soul. Now, let the soul stand accursed, and\nhis duties must stand accursed: For first the person, and then\nthe offering must be accepted of God. God accepted not the works\nof Cain, because he had not accepted his person (Gen 4:5). But\nhaving first accepted Abel's person, he therefore did accept his\noffering (Heb 11:4). And hence it is said, that Abel offered by\nfaith: He believed that his person was accepted of God, for the\nsake of the promised Messias, and therefore believed also that\nhis offering should be accepted.\n\n2. Faith, as it respecteth justification in the sight of God, must\nknow nothing to rest upon but the mercy of God, through Christ's\nblood: But if the curse be not taken away, mercy also hangeth in\nsuspense; yea, lieth as drowned, and hid in the bottom of the sea.\nThis doctrine then of your's overthroweth faith, and rusheth[14]\nthe soul into the works of the law, the moral law; and so quite\ninvolveth it in the fear of the wrath of God, maketh the soul forget\nChrist, taketh from it the object of faith; and if a miracle of\nmercy prevent not, the soul must die in everlasting desperation.\n\n'But [say you] it is suspended till such time as the forementioned\nconditions, by the help of his grace, are performed by us' (p.\n92).\n\nAnswer. Had you said the manifestation of it is kept from us,\nit might, with some allowance, have been admitted; but yet the\nrevelation of it in the word, which in some sense may be called\na manifestation thereof, is first discovered to us by the word;\nyea, is seen by us, and also believed as a truth recorded; before\nthe enjoyment thereof be with comfort in our own souls (1 John\n5:11).\n\nBut you proceed and say, 'Therefore was the death of Christ designed\nto procure our justification from all sins past, that we might be\nby this means provoked to become new creatures' (p. 92).\n\nAnswer. That the death of Christ is a mighty argument to persuade\nwith the believer, to devote himself to God in Christ, in all\nthings, as becometh one that hath received grace and redemption\nby his blood, is true; but that it is in our power, as is here\ninsinuated, to become new creatures, is as untrue. The new creature,\nis of God; yea, immediately of God; man being as incapable to\nmake himself anew, as a child to beget himself (2 Cor 5:17,18).\nNeither is our conformity to the revealed will of God, any thing\nelse, if it be right, than the fruit and effect of that. All things\nare already, or before, become new in the Christian man. But to\nreturn:\n\nAfter all the flourish you have made about the death of Christ, even\nas he is an expiatory, and propitiatory sacrifice; in conclusion,\nyou terminate the business far short of that for which it\nwas intended of God: for you almost make the effects thereof but\na bare suspension of present justice and death for sin; or that\nwhich hath delivered us at present from a necessity of dying, that\nwe might live unto God; that is, according as you have stated it.\n'That we might from principles of humanity and reason, act towards\nthe first principles of morals, &c. till we put ourselves into a\ncapacity of personal and actual pardon.'\n\nAnswer. The sum of your doctrine therefore is, that Christ by his\ndeath only holds the point of the sword of justice, not that he\nreceived it into his own soul; that he suspends the curse from us,\nnot that himself was made a curse for us, that the guilt might be\nremitted by our virtues; not that he was made to be our sin: But\nPaul and the New Testament, giveth us account far otherwise; viz.\n'That Christ was made our sin, our curse, and death, that we by\nhim [not by the principles of pure humanity, or our obedience to\nyour first principles of morals, &c.] should be set free from the\nlaw of sin and death' (2 Cor 5:21; Gal 3:13).\n\nIf any object that Christ hath designed the purifying our hearts\nand natures; I answer,\n\nBut he hath not designed to promote, or to perfect that righteousness\nthat is founded on, and floweth from, the purity of our human nature;\nfor then he must design the setting up man's righteousness, that\nwhich is of the law: and then he must design also the setting up\nof that which is directly in opposition, both to the righteousness,\nthat of God is designed to justify us; and that by which we are\ninwardly made holy. As I have shewed before.\n\nYou have therefore, Sir, in all that you have yet asserted, shewed\nno other wisdom than a heathen, or of one that is short, even of\na novice in the gospel.\n\nIn the next place, I might trace you chapter by chapter; and at\nlarge refute, not only the whole design of your book by a particular\nreplication to them; but also sundry and damnable errors, that\nlike venom drop from your pen.\n\nBut as before I told you in general, so here I tell you again,\nThat neither the scriptures of God, the promise, or threatenings,\nthe life, or death, resurrection, ascension, or coming again of\nChrist to judgment; hath the least syllable or tendency in them\nto set up your heathenish and pagan holiness or righteousness;\nwherefore your whole discourse is but a mere abuse of, and corrupting\nthe holy scriptures, for the fastening, if it might have been,\nyour errors upon the godly. I conclude then upon the whole, that\nthe gospel hath cast out man's righteousness to the dogs; and\nconclude that there is no such thing as a purity of human nature,\nas a principle in us, thereby to work righteousness withal. Farther,\nIt never thought of returning us again to the holiness we lost in\nAdam, or to make our perfection to consist in the possession of\nso natural, and ignorant[15] a principle as that is, in all the\nthings of the holy gospel; but hath declared another and far better\nway, which you can by no means understand by all the dictates of\nyour humanity.\n\nI will therefore content myself at present with gathering up some\nfew errors, out of those abundance which are in your book; and so\nleave you to God, who can either pardon these grievous errors, or\ndamn you for your pride and blasphemies.\n\n[Fowler's false quotations of scripture.]\n\nYou pretend in the beginning of your second chapter, to prove your\nassertion, viz. 'That the great errand that Christ came upon, was\nto put us again into possession of that holiness which we had lost'\n(p. 12). For proof whereof you bring John the Baptist's doctrine\n(Matt 3:1,2), and the angel's saying to Zacharias (Luke 1:16,17),\nand the prophet Malachi (3:1-3), in which texts there is as much\nfor your purpose, and no more, than there is in a perfect blank;\nfor which of them speak a word of the righteousness or holiness\nwhich we have lost? Or where is it said, either by these mentioned,\nor by the whole scripture, that we are to be restored to, and put\nagain into possession of that holiness? These are but the dictates\nof your human nature.\n\nJohn's ministry was, 'To make ready a people prepared for the\nLord Jesus'; not to possess them with themselves and their own,\nbut now lost, holiness. And so the angel told his father, saying,\n'Many of the children of Israel shall he turn to the Lord their\nGod': Not to Adam's innocency, or to the holiness that we lost by\nhim. Neither did the prophet Malachi prophesy that Christ at his\ncoming should put men again in possession of the holiness we had\nlost. And I say again, as you here fall short of your purpose, so\nI challenge you to produce but one piece of a text, that in the\nleast looketh to such a thing. The whole tenor of the scripture,\nthat speaks of the errand of Christ Jesus, tells us another\nlesson, to wit, That he himself came to save us, and that by his\nown righteousness; not that in Adam, or which we have lost in\nhim, unless you can say and prove that we had once, even before\nwe were converted, the holiness of Christ within us, or the\nrighteousness of Christ upon us.\n\nBut you yet get on, and tell us, 'That this was also the prophesy\nof the angel to Joseph (p. 14) in these words HE [Jesus] shall save\nhis people from their sins.' 'Not [say you] from the punishment\nof them, although that be a true sense too; but not the primary,\nbut secondary, and implied only, and the consequence of the former\nsalvation' (p. 15).\n\nAnswer. Thus Penn the quaker and you run in this, in one and the\nself same spirit; he affirming that sanctification is antecedent\nto justification, but not the consequence thereof.\n\n2. But what salvation? Why salvation? say you: First from the filth;\nfor that is the primary and first sense: justification from the\nguilt, being the never-failing consequence of this. But how then\nmust Jesus Christ, first save us from the filth? You add in p. 16,\n'That he shall bring in, instead of the ceremonial observations,\na far more noble, viz., An inward substantial righteousness: and\nby abrogating that [namely of the ceremonies] he shall establish\nonly this inward righteousness.' This is, that holiness,\nor righteousness you tell us of, in the end of the chapter going\nbefore, that you acknowledge we had lost; so that the sum of all\nthat you have said, is, That the way that Christ will take to\nsave his people from their sins, is, first to restore unto them,\nand give them possession of, the righteousness that they had lost\nin Adam: and having established this in them, he would acquit them\nalso of guilt. But that this is a shameless error, and blasphemy,\nis apparent, from which hath already been asserted of the nature\nof the holiness, or righteousness, that we have lost, viz., That\nit was only natural of the old covenant, typical: and such as might\nstand with perfect ignorance of the mediation of Jesus Christ: and\nnow I add, That for Christ to come to establish this righteousness,\nis alone, as if he should be sent from heaven, to overthrow, and\nabrogate the eternal purpose of grace, which the Father had purposed\nshould be manifested to the world by Christ. But Christ came not\nto restore, or to give us possession of that which was once our\nown holiness, but to make us partakers of that which is in him,\n'that we might be made partakers of HIS holiness.' Neither (were\nit granted that you speak the truth) is it possible for a man to\nbe filled with inward gospel holiness, and righteousness, that yet\nabideth, as before the face of God, under the curse of the law,\nor the guilt of his own transgressions (Heb 12). The guilt must\ntherefore, first be taken off, and we set free by faith in that\nblood, that did it, before we can act upon pure Christian principles.\nPray tell me the meaning of this one text; which speaking of\nChrist, saith, 'Who when he had by himself purged our sins, sat\ndown on the right hand of the Majesty on high' (Heb 1:3). Tell\nme, I say, by this text, whether is here intended the sins of all\nthat shall be saved? If so, what kind of a purging is here meant,\nseeing thousands, and thousands of thousands, of the persons\nintended by this act of purging were not then in being, nor their\npersonal sins in act? And note, he saith, he purged them, before\nhe sat down at the right hand of God: purging then, in this place,\ncannot first, and primarily, respect the purging of the conscience:\nbut the taking, the complete taking of the guilt, and so the curse\nfrom before the face of God, according to other scriptures: 'He\nhath made him to be sin, and accursed of God for us.' Now he being\nmade the sin which we committed, and the curse which we deserved;\nthere is no more sin nor curse; I mean to be charged by the law,\nto damn them that shall believe, not that their believing takes\naway the curse, but puts the soul upon trusting to him, that\nbefore purged this guilt, and curse: I say, before he sat down on\nthe right hand of God; not to suspend, as you would have it, but\nto take away the sin of the world. 'The Lord hath laid upon him\nthe iniquities of us all' (Isa 53:6). And he bare them in his\nown body on the tree (1 Peter 2:24): nor yet that he should often\noffer himself; for then must he often have suffered since the\nfoundation of the world: but now, (and that at once,) in the end\nof the world hath he appeared, to put away sin, by the sacrifice\nof himself (Heb 9:24-26). Mark, he did put it away by the sacrifice\nof his body and soul, when he died on the cross: but he could\nnot then put away the inward filth of those, that then remained\nunconverted; or those that as yet wanted being in the world. The\nputting away of sin therefore, that the Holy Ghost here intendeth,\nis, such a putting of it away, as respecteth the guilt, curse, and\ncondemnation thereof, as it stood by the accusations of the law,\nagainst all flesh before the face of God; which guilt, curse, and\ncondemnation, Christ himself was made in that day, when he died\nthe death for us. And this is the first and principal intendment\nof the angel, in that blessed saying to godly Joseph, concerning\nChrist; 'He shall save his people from their sins'; from the\nguilt and curse due to them, first: and afterwards from the filth\nthereof. This is yet manifest, further; because the heart is\npurified by faith, and hope (Acts 15:9; 1 John 3:3). Now it is\nnot the nature of faith; I mean, of justifying faith, to have any\nthing for an object; from which it fetcheth peace with God, and\nholiness before, or besides the Christ of God himself; for he is\nthe way to the Father: and no man can come to the Father, but by\nhim. Come; that is, so as to find acceptance, and peace with him:\nthe reason is, because without his blood, guilt remains (Heb 9:22).\nHe hath made peace by the blood of his cross: so then, faith in\nthe first place seeketh peace. But why peace first? Because till\npeace is fetched into the soul, by faith's laying hold on the blood\nof Christ: sin remains in the guilt and curse, though not in the\nsight of God, yet upon the conscience, through the power of\nunbelief. 'He that believeth not, stands yet condemned' (John\n3:18,19). Now, so long as guilt, and the curse in power remains,\nthere is not purity, but unbelief; not joy, but doubting; not\npeace, but peevishness; not content, but murmuring, and angering\nagainst the Lord himself. 'The law worketh wrath' (Rom 4:15).\nWherefore, as yet there can be no purity of heart, because that\nfaith yet wants his object. But having once found peace with God\nby believing what the blood of Christ hath done; joy followeth;\nso doth peace, quietness, content, and love; which is also the\nfulfilling of the law: yet not from such dungish principles as\nyours, for so the apostle calls them (Phil 3:8). But from the Holy\nGhost itself; which God, by faith, hath granted to be received by\nthem that believe in the blood of his Jesus.\n\nBut you add, That Christ giveth, first repentance, and then\nforgiveness of sins (p. 17).\n\nAnswer. 1. This makes nothing for the holiness which we lost in\nAdam: for the proof of which you bring that text (Acts 5:31).\n\n2. But for Christ to take way guilt, and the curse, from before the\nface of God, is one thing; and to make that discovery, is another.\n\n3. Again, Christ doth not give forgiveness for the sake of that\nrepentance, which hath its rise, originally from the dictates\nof our own nature, which is the thing you are to prove; for that\nrepentance is called the sorrow of this world, and must be again\nrepented of: but the repentance mentioned in the text, is that\nwhich comes from Christ: But,\n\n4. It cannot be for the sake of gospel-repentance, that the\nforgiveness of sins is manifested, because both are his peculiar\ngift.\n\n5. Therefore, both faith, and repentance, and forgiveness of sins,\nare given by Christ; and come to us, for the sake of that blessed\noffering of his body, once for all. For after he arose from\nthe dead, having led captivity captive, and taken the curse from\nbefore the face of God: therefore his Father gave him gifts for\nmen, even all the things that are necessary, and effectual, for\nour conversion, and preservation in this world, &c. (Eph 4:8).\n\nThis text, therefore, with all the rest you bring, falleth short\nof the least shew of proof, 'That the great errand for which Christ\ncame into the world was--to put us in possession of the holiness\nthat we had lost.'\n\nYour third chapter is as empty of the proof of your design as\nthat through which we have passed: there being not one scripture\ntherein cited, that giveth the least intimation, that ever it\nentered into the heart of Christ to put us again into possession\nof that holiness which we had before we were converted: for such\nwas that we lost in Adam.\n\nYou tell us the sum of all is, 'that we are commanded to add to\nour faith, virtue,' &c. (p. 25). I suppose you intend a gospel\nfaith, which if you can prove Adam had before the fall, and that\nwe lost this faith in him; and also that this gospel faith is none\nother, but that which originally ariseth from, or is the dictates\nof human nature, I will confess you have scripture, and knowledge\nbeyond me. In the mean time you must suffer me to tell you, you\nare as far in this from the mind of the Holy Ghost, as if you had\nyet never in all your days heard whether there be a Holy Ghost\nor no.\n\nAdd to your faith. The apostle here lays a gospel principle, viz.,\nFaith in the Son of God: which faith layeth hold of the forgiveness\nof sins, alone for the sake of Christ; therefore he is a great\nway off, of laying the purity of the human nature, the law, as\nwritten in the heart of natural man, as the principle of holiness;\nfrom whence is produced good works in the soul of the godly.\n\nIn your fourth chapter also (p. 28) even in the beginning thereof;\neven with one text you have overthrown your whole book.\n\nThis chapter is to prove, that the only design of the promises,\nand threatenings of the gospel, is to promote, and put us again in\npossession of the holiness we had lost. For that the reader must\nstill remember, is the only design of your book (p. 12). Whereas\nthe first text you speak of (2 Peter 1:4), maketh mention of the\nDivine nature, or of the Spirit of the living God, which is also\nreceived by the precious faith of Christ, and the revelation of\nthe knowledge of him; this blessed Spirit, and therefore not the\ndictates of human nature, is the principle that is laid in the\ngodly: but Adam's holiness had neither the knowledge, or faith,\nor Spirit of the Lord Jesus, as its foundation, or principle: yea,\nnature was his foundation, even his own nature was the original,\nfrom whence his righteousness and good works arose.\n\nThe next scriptures also, viz. 2 Corinthians 7:1; Romans 12:1\noverthrow you; for they urge the promises as motives to stir us\nup to holiness. But Adam had neither the Spirit of Jesus, or faith\nhim in him, as a principle: nor any promises to him as motives:\nwherefore this was not that to which he, or which we Christians\nare exhorted to seek the possession of; but that which is operated\nby that Spirit which we receive by the faith of Jesus, and that\nwhich is encouraged by those promises, that God hath since given\nto them that have closed by faith with Jesus.\n\nThe rest also (in p. 29), not one of them doth promise us the\npossession of the holiness we have lost, or any mercy to them that\nhave it.\n\nYou add: 'And whereas the promises of pardon, and of eternal life\nare very frequently made to believing; there is nothing more\nevidently declared, than that this faith is such as purifieth the\nheart, and is productive of good works' (p.30).\n\nAnswer. 1. If the promise be made at all to believing, it is not\nmade to us upon the account of the holiness we had lost; for\nI tell you yet again, that holiness is not of faith, neither was\nfaith the effect thereof. But,\n\n2. The promises of pardon, though they be made to such a faith as\nis fruitful in good works: yet not to it, as it is fruitful in\ndoing, but in receiving good. Sir, the quality of justifying faith\nis this, Not to work, but to believe, as to the business of pardon\nof sin: and that not only, because of the sufficiency that this\nfaith sees in Christ to justify, but also for that it knows those\nwhom God thus pardoneth, he justifieth as ungodly. 'But to him\nthat worketh not, but believeth'; (Mark, here faith and works are\nopposed) 'But to him that worketh not, but believeth on him that\njustifieth the ungodly, his faith is counted for righteousness'\n(Rom 4:5).\n\nYou add farther, 'That the promises may be reduced to these three\nheads; that of the Holy Spirit, of remission of sins, and eternal\nhappiness, in the enjoyment of God' (p. 30).\n\nAnswer. If you can prove that any of these promises were made to\nthe holiness that we had lost, or that by these promises we are to\nbe possessed with that holiness again; I will even now lay down\nthe bucklers. For albeit, the time will come when the saints shall\nbe absolutely, and perfectly sinless; yet then shall they be also\nspiritual, immortal, and incorruptible, which you cannot prove\nAdam was, in the best of his holiness, even that which we lost in\nhim.\n\nThe threatenings you speak of[16] are every one made against sin,\nbut not one of them to drive us into a possession of that holiness\nthat we had lost: nay, contrariwise, he that looks to, or seeks\nafter that, is as sure to be damned, and go to hell, as he that\ntransgresseth the law; because that is not the righteousness of\nGod, the righteousness of Christ, the righteousness of faith, nor\nthat to which the promise is made.\n\nAnd this was manifested to the world betimes, even in that day, when\nGod drove the man and his wife out of Eden, and placed cherubims,\nand a flaming sword, in the way by which they came out, to the\nend, that by going back by that way, they might rather be killed\nand die, than lay hold of the 'tree of life' (Gen 3).\n\nWhich the apostle also respects, when he calleth the way of the\ngospel, the NEW and LIVING way, even that which is made by the\nblood of Christ (Heb 10:20); concluding by this description of\nthe way that is by blood, that the other is old, and the way of\ndeath, even that which is by the moral law, or the dictates of our\nnature, or by that fond conceit of the goodly holiness of Adam.\n\n[Our Lord's object not merely to restore man's natural holiness,\nbut to impart his own infinite and eternal holiness to those that\nbelieve.]\n\nYour fifth chapter tells us, 'That the promoting of holiness was\nthe design of our Saviour's whole life and conversation among men'\n(p. 36).\n\nAnswer. 1. Were this granted, it reacheth nothing at all the design\nfor which you in your way present us with it: For,\n\n2. That which you have asserted is: That the errand about which\nChrist came, was, as the effecting our deliverance out of that\nsinful state we had brought ourselves into, so to put us again in\npossession of that holiness which we had lost; for that, you say,\nis the business of your book (p. 12). Wherefore you should have\ntold us in the head of this chapter, not so much that our Saviour\ndesigned the promoting of holiness in general by his life, but that\nthe whole design of our Saviour's life and conversation, was to\nput us again into possession of that holiness which we had lost,\ninto a possession of that natural, old covenant, figurative,\nignorant holiness. But it seems you count that there is no other\nthan that now lost, but never again to be obtained holiness, that\nwas in Adam.\n\n3. Farther, you also falter here, as to the stating of the\nproposition; for in the beginning of your book, you state it thus:\nThat the enduing men with inward real righteousness, or true\nholiness, was the ultimate end of our Saviour's coming into the\nworld, still meaning the holiness we lost in Adam. You should\ntherefore in this place also, have minded your reader of this your\nproposition, and made it manifest if you could, 'that the ultimate\nend of our Saviour's whole life and conversation, was the enduing\nmen with this Adamitish holiness.' But holiness, and that holiness,\nis alone with you; and to make it his end, and whole end; his\nbusiness, and the whole business of his life; is but the same with\nyou.\n\nBut you must know, that the whole life and conversation of our\nSaviour, was intended for another purpose, than to drive us back\nto, or to endue us with, such an holiness and righteousness as I\nhave proved this to be.\n\nYou have therefore, in this your discourse, put an insufferable\naffront upon the Son of God, in making all his life and conversation\nto centre and terminate in the holiness we had lost: As if the Lord\nJesus was sent down from heaven, and the word of God made flesh;\nthat by a perfect life and conversation, he might shew us how holy\nAdam was before he fell; or what an holiness that our holiness\nwas, which we had before we were converted.\n\nYour discourse therefore, of the life and conversation of the\nLord Jesus, is none other than heathenish: For you neither treat\nof the principle, his Godhead, by which he did his works; neither\ndo you in the least, in one syllable, aver the first, the main\nand prime reason of this his conversation; only you treat of it so\nfar, as a mean man might have considered it. And indeed it stood\nnot with your design to treat aright with these things; for had\nyou mentioned the first, though but once, your Babel had tumbled\nabout your ears; for if in the holy Jesus did 'dwell the word,' one\nof the three in heaven; or if the Lord and Saviour Jesus Christ\nwas truly, essentially, and naturally God; then must the principle\nfrom whence his works did proceed, be better than the principle\nfrom whence proceeded the goodness in Adam; otherwise Adam must\nbe God and man. Also you do, or may know that the self-same act\nmay be done from several principles: and again, that it is the\nprinciple from whence the act is done, and not the bare doing\nof the act, that makes it better or worse accepted, in the eyes\neither of God or men.\n\nNow then, to shew you the main, or chief design of the life and\nconversation of the Lord Jesus.\n\nFirst, It was not to shew us what an excellent holiness we once\nhad in Adam, but that thereby God, the Eternal Majesty, according\nto his promise, might be seen by, and dwell with, mortal men:\nFor the Godhead being altogether in its own nature invisible, and\nyet desirous to be seen by, and dwell with the children of men;\ntherefore was the Son, who is the self-same substance with the\nFather, closed with, or tabernacled in our flesh; that in that\nflesh, the nature and glory of the Godhead might be seen by,\nand dwell with us: 'The word was made flesh, and dwelt among us,\n[and we beheld his glory, (what glory? the glory,) as of the only\nbegotten of the Father] full of grace and truth' (John 1:14). Again,\n'The life [that is, the life of God, in the works and conversation\nof Christ] was manifested, and we have seen it, and bear witness,\nand shew unto you that eternal life, which was with the Father,\nand was manifested unto us' (1 John 1:2). And hence he is called\nthe image of the invisible God (Col 1:15); or he by whom the\ninvisible God is most perfectly presented to the sons of men.\nDid I say before, that the God of glory is desirous to be seen of\nus? Even so also, have the pure in heart, a desire that it should\nbe so: 'Lord, say they, shew us the Father, and it sufficeth us'\n(John 14:8). And therefore the promise is for their comfort, that\n'they shall see God' (Matt 5:8). But how then must they see him?\nWhy, in the person, and by the life and works of Jesus. When\nPhilip, under a mistake, thought of seeing God some other way,\nthan in and by this Lord Jesus Christ; What is the answer? 'Have\nI been so long time with you, [saith Christ] and yet hast thou\nnot known me, Philip? He that hath seen me, hath seen the Father;\nand how sayest thou then, Shew us the Father? Believest thou not\nthat I am in the Father, and the Father in me? The words that I\nspeak unto you I speak not of myself: but the Father, that dwelleth\nin me, he doth the works. Believe me, that I am in the Father,\nand the Father in me; or else believe me for the very works' sake'\n(John 14:9-11). See here, that both the words and works of the\nLord Jesus, were not to shew you, and so to call you back to the\nholiness that we had lost, but to give us visions of the perfections\nthat are in the Father. He hath given us 'the knowledge of the\nglory of God, in the face of Jesus Christ' (2 Cor 4:6). And hence\nit is, that the apostle, in that brief collection of the wonderful\nmystery of godliness, placeth this in the front thereof: 'God was\nmanifest in the flesh' (1 Tim 3:16). Was manifest, viz. In and\nby the person of Christ, when in the flesh he lived among us;\nmanifest, I say, for this, as one reason, that the pure in heart,\nwho long after nothing more, might see him. 'I beseech thee,' said\nMoses, 'shew me thy glory.'[17] 'and will God indeed dwell with\nmen on the earth?' saith Solomon.\n\nNow to fulfil the desires of them that fear him, hath he shewed\nhimself in flesh unto them; which discovery principally is made\nby the words and works of Christ. But,\n\nSecond, Christ by his words and works of righteousness, in the days\nof his flesh, neither shewed us which was, nor called us back to\nthe possession of the holiness that we had lost; but did perfect,\nin, and by himself, the law for us, that we had broken. Man being\ninvolved in sin and misery, by reason of transgression committed\nagainst the law, or ministration of death, and being utterly unable\nto recover himself therefrom, the Son of God himself assumeth the\nflesh of man, and for sin condemned sin in that flesh. And that\nfirst, by walking, through the power of his eternal Spirit, in the\nhighest perfection to every point of the whole law, in its most\nexact and full requirements; which was to be done, not only without\ncommixing sin in his doing, but by one that was perfectly without\nthe least being of it in his nature; yea, by one that now as\nGod-Man, because it was God whose law was broken, and whose justice\nwas offended: For, were it now possible to give a man possession\nof that holiness that he hath lost in Adam, that holiness could\nneither in the principle nor act deliver from the sin by him before\ncommitted. This is evident by many reasons: 1. Because it is not\na righteousness able to answer the demands of the law for sin;\nthat requiring not only a perfect abiding in the thing commanded,\nbut a satisfaction by death, for the transgression committed\nagainst the law. 'The wages of sin is death' (Rom 6:23). Wherefore\nhe that would undertake the salvation of the world, must be one who\ncan do both these things; one that can perfectly do the demands of\nthe law in thought, word, and deed, without the least commixture\nof the least sinful thought in the whole course of his life: He\nmust be also able to give by death, even by the death that hath\nthe curse of God in it, a complete satisfaction to the law for the\nbreach thereof. Now this could none but Christ accomplish; none\nelse having power to do it. 'I have power [said he] to lay down\nmy life, and I have power to take it again: And this commandment\nhave I received of my Father' (John 10:18). This work then must be\ndone, not by another earthly Adam, but by the Lord from Heaven;\nby one that can abolish sin, destroy the devil, kill death, and\nrule as Lord in heaven and earth. Now the words and works of the\nLord Jesus, declared him to be such an one. He was first without\nsin; then he did no sin; neither could either the devil, the whole\nworld, or the law, find any deceit in his mouth: But by being\nunder the law, and walking in the law, by that Spirit which was\nthe Lord God of the law, he not only did always the things that\npleased the Father, but by that means in man's flesh, he did\nperfectly accomplish and fulfil that law which all flesh stood\ncondemned by. It is a foolish and an heathenish thing, nay worse,\nto think that the Son of God should only, or specially fulfil,\nor perfect the law, and the prophets, by giving more and higher\ninstances of moral duties than were before expressly given (p.\n17). This would have been but the lading of men with heavy burthens.\nBut know then, whoever thou art that readest, that Christ's\nexposition of the law was more to shew thee the perfection of his\nown obedience, than to drive thee back to the holiness thou hadst\nlost; for God sent him to fulfil it, by doing it, and dying to the\nmost sore sentence it could pronounce: not as he stood a single\nperson, but common,[18] as Mediator between God and man; making\nup in himself the breach that was made by sin, betwixt God and\nthe world. For,\n\nThird, He was to die as a lamb, as a lamb without blemish, and\nwithout spot, according to the type; 'Your lamb shall be without\nblemish' (Exo 12:5). But because there was none such to be found\nBY and AMONG all the children of men; therefore God sent HIS from\nheaven. Hence John calls him the Lamb of God (John 1:29), and\nPeter him that was without spot, who washed us by his blood (1\nPeter 1:19). Now wherein doth it appear that he was without spot\nand blemish, but as he walked in the law? These words therefore\nwithout spot are the sentence of the law, who searching him could\nfind nothing in him why he should be slain, yet he died because\nthere was sin: Sin! where? Not in him, but in his people; 'For the\ntransgression of my people was he stricken' (Isa 53:8). He died\nthen for our sins, and qualified himself so to do, by coming\nsinless into the world, and by going sinless through it; for had\nhe not done both these, he must have died for himself. But being\nGod, even in despite of all that stumble at him, he conquered\ndeath, the devil, sin, and the curse, by himself, and then sat\ndown at the right hand of God.\n\nFourth, And because he hath a second part of his priestly office\nto do in heaven; therefore it was thus requisite that he should\nthus manifest himself to be holy and harmless, undefiled, and\nseparate from sinners on the earth (Heb 7:26). As Aaron first put\non the holy garments, and then went into the holiest of all. The\nlife, therefore, and conversation of our Lord Jesus, was to shew us\nwith what a curious robe and girdle he went into the holy place;\nand not to shew us with what an Adamitish holiness he would possess\nhis own. 'Such an high priest became us, who is holy, harmless,\nundefiled, separate from sinners, and made higher than the heavens';\nthat he might always be accepted, both in person and offering, when\nhe presenteth his blood to God, the atonement for sin. Indeed in\nsome things he was an example to us to follow him; but mark, it\nwas not as he was Mediator, not as he was under the law to God, not\nas he died for sin, nor as he maketh reconciliation for iniquity.\nBut in these things consist the life of our soul, and the beginning\nof our happiness. He was then exemplary to us, as he carried\nit meekly and patiently, and self-denyingly towards the world:\nBut yet not so neither to any but such to whom he first offered\njustification by the means of his righteousness; for before he\nsaith 'learn of me,' he saith, 'I will give you rest'; rest from\nthe guilt of sin, and fear of everlasting burnings (Matt 11). And\nso Peter first tells us, he died for our sins; and next, that he\nleft us an example (1 Peter 2:21). But should it be granted that\nthe whole of Christ's life and conversation among men was for\nour example, for no other end at all, but that we should learn to\nlive by his example, yet it would not follow, but be as far from\ntruth as the ends of the earth are asunder, that by this means he\nsought to possess us with the holiness we had lost, for that he\nhad not in himself; it is true he was born without sin, yet born\nGod and man; he lived in the world without sin, but he lived as\nGod-Man: he walked in and up to the law, but it was as God-Man.\nNeither did his manhood, even in those acts of goodness, which as\nto action, most properly respected it; do ought without, but by\nand in conjunction with his Godhead: Wherefore all and every whit\nof the righteousness and good that he did was that of God-Man, the\nrighteousness of God. But this was not Adam's principle, nor any\nholiness that we had lost.\n\nYour fifth chapter, therefore, consisteth of words spoken to the\nair.\n\nYour sixth chapter tells us, 'That to make men truly virtuous and\nholy, was the design of Christ's inimitable actions, or mighty\nworks and miracles, and these did only tend to promote it' (p.\n68).\n\nHe neither did, nor needed, so much as one small piece of a miracle\nto persuade men to seek for the holiness which they had lost, or\nto give them again possession of that; for that as I have shewed,\nthough you would fain have it otherwise, is not at all the Christian\nor gospel righteousness. Wherefore, in one word, you are as short\nby this chapter to prove your natural old covenant, promiseless,\nfigurative holiness, to be here designed, as if you had said so\nmuch as amounts to nothing. Farther, Christ needed not to work a\nmiracle to persuade men to fall in love with themselves, and their\nown natural dictates; to persuade them that they have a purity\nof the human nature in them; or that the holiness which they have\nlost, is the only true, real, and substantial holiness: These\nthings, both corrupted nature and the devil, have of a long time\nfastened, and fixed in their minds.\n\nHis miracles therefore tend rather to take men off of the pursuit\nafter the righteousness or holiness that we had lost, and to confirm\nunto us the truth of a far more excellent and blessed thing; to\nwit, the righteousness of God, of Christ, of faith, of the Spirit,\nwhich that you speak of never knew; neither is it possible that\nhe should know it who is hunting for your sound complexion, your\npurity of human nature, or its dictates, as the only true, real,\nand substantial righteousness. 'They are ignorant of God's\nrighteousness, that go about to establish their own righteousness';\nand neither have, nor can, without a miracle, submit themselves unto\nthe righteousness of God. They cannot submit themselves thereto;\ntalk thereof they may, notion it they may, profess it too they may;\nbut for a man to submit himself thereto, is by the might power of\nGod.\n\nMiracles and signs are for them that believe not (1 Cor 14:22).\nWhy for them? That they might believe; therefore their state is\nreckoned fearful that have not yet believed for all his wondrous\nworks. And though he did so many miracles among them, yet they\nbelieved him not (John 12:37-40). But what should they believe?\nThat Jesus is the true Messias, the Christ that should come into\nthe world. Do you say that I blaspheme (saith Christ) because\nI said I am the Son of God: 'If I do not the works of my Father\nbelieve me not; but if I do, though ye believe not me believe the\nworks: that ye may know, and believe that the Father is in me,\nand I in him' (John 10:37,38). But what is it to believe that he\nis Messias, or Christ? Even to believe that this man Jesus was\nordained and appointed of God (and that before all worlds) to be\nthe Saviour of men, by accomplishing in himself an everlasting\nrighteousness for them, and by bearing their sins in his body on\nthe tree; that it was he that was to reconcile us to God, by the\nbody of his flesh, when he hanged on the cross. This is the doctrine\nthat at the beginning Christ preached to that learned ignorant\nNicodemus. 'As Moses [said he] lifted up the serpent in the wilderness,\neven so must the Son of Man be lifted up, that whosoever believeth\nin him should not perish, but have eternal life' (John 3:14,15).\nThe serpent was lifted up upon a pole (Num 21:9): 'Christ was\nhanged on a tree.' The serpent was lifted up for murmurers: Christ\nwas hanged up for sinners: The serpent was lifted up for them\nthat were bitten with fiery serpents, the fruits of their wicked\nmurmuring: Christ was hanged up for them that are bitten with\nguilt, the rage of the devil, and the fear of death and wrath: The\nserpent was hanged up to be looked on: Christ was hanged up that\nwe might believe in him, that we might have faith in his blood:\nThey that looked upon the serpent of brass lived: They that believe\nin Christ shall be saved, and shall never perish. Was the serpent\nthen lifted up for them that were good and godly? No, but for the\nsinners: 'So God commended his love to us, in that, while we were\nyet sinners Christ died for us.' But what if they that were stung,\ncould not, because of the swelling of their face, look up to the\nbrazen serpent? then without remedy they die: So he that believeth\nnot in Christ shall be damned. But might they not be healed by\nhumbling themselves? one would think that better than to live by\nlooking up only: No, only looking up did it, when death swallowed\nup them that looked not. This then is the doctrine, 'Christ came\ninto the world to save sinners': according to the proclamation\nof Paul, 'Be it known unto you therefore, men and brethren, that\nthrough this man is preached unto you the forgiveness of sins;\nAnd by him all that believe are justified from all things, from\nwhich ye could not be justified by the law of Moses.' The forgiveness\nof sins: But what is meant by forgiveness? Forgiveness doth strictly\nrespect the debt, or punishment that by sin we have brought upon\nourselves. But how are we by this man forgiven this? Because by\nhis blood he hath answered the justice of the law, and so made\namends to an offended majesty. Besides, this man's righteousness\nis made over to him that looks up to him for life; yea, that man\nis made the righteousness of God in him. This is the doctrine that\nthe miracles were wrought to confirm, and that, both by Christ,\nand his apostles, and not that holiness and righteousness, that\nis the fruit of a feigned purity of our nature.\n\nTake two or three instances for all.\n\nFirst, 'Then came the Jews round about him, and said unto him,\nHow long dost thou make us to doubt? If thou be the Christ, tell\nus plainly. Jesus answered them, I told you, and ye believed not;\nthe works that I do in my Father's name, they bear witness of me.\nBut ye believe not, because ye are not of my sheep' (John 10:24-26).\n\nBy this scripture the Lord Jesus testifies what was the end of\nhis words and wondrous works, viz. That men might know that he\nwas the Christ; that he was sent of God to be the Saviour of the\nworld; and that these miracles required of them, first of all,\nthat they accept of him by believing; a thing little set by, by\nour author, first in p. 299 he preferreth his doing righteousness\nfar before it, and above all things else, his words are verbatim\nthus, 'Let us exercise ourselves unto real and substantial godliness,\n[such as he hath described in the first part of his book, viz.\nThat which is the dictates of his human nature, &c.] and in keeping\nour consciences void of offence, both towards God and towards\nmen, and in studying the gospel to enable us, not to discourse,\nor only to believe, but also and above all things to do well.'\nBut believing, though not with this man, yet by Christ and his\nwondrous miracles, is expected first, and above ALL things, from\nmen; and to do well, in the best sense (though his sense is the\nworst) is that which by the gospel is to come after.\n\nSecond, 'Go into all the world, and preach the gospel to every\ncreature. He that believeth and is baptized shall be saved; but he\nthat believeth not shall be damned. And these signs shall follow\nthem that believe: In my name shall they cast out devils, they\nshall speak with new tongues; they shall take up serpents, and if\nthey drink any deadly thing, it shall not hurt them,' &c. (Mark\n16:15-18).\n\nMark you here, it is believing, believing; It is, I say, believing\nthat is here required by Christ. Believing what? The gospel; even\ngood tidings to sinners by Jesus Christ; good tidings of good,\nglad tidings of good things. Mark how the apostle hath it; the\nglad tidings is, 'That through this man [Jesus] is preached unto\nyou the forgiveness of sins; and by him all that believe are\njustified from all things, from which ye could not be justified\nby the law of Moses' (Acts 13:38,39).\n\nThese signs shall follow them that believe. Mark, signs before,\nand signs after, and all to excite to, and confirm the weight of\nbelieving. 'And they went forth, and preached everywhere, the Lord\nworking with them, and confirming the word with signs following.\nAmen' (Mark 16:20).\n\nThird, 'Therefore we ought to give the more earnest heed to the\nthings which we have heard, lest at any time we should let them\nslip. For if the word spoken by angels was stedfast, and every\ntransgression and disobedience received a just recompense of reward;\nHow shall we escape, if we neglect so great salvation; which at\nthe first began to be spoken by the Lord, and was confirmed unto\nus by them that heard him; God also bearing them witness both with\nsigns and wonders, and with divers miracles, and gifts of the Holy\nGhost, according to his own will' (Heb 2:1-4).\n\nHere we are excited to the faith of the Lord Jesus, under these\nwords 'so great salvation.' As if he had said, give earnest heed,\nthe most earnest heed, to the doctrine of the Lord Jesus, because\nit is 'so great salvation.' What this salvation is, he tells us,\nit is that which was preached by the Lord himself; 'For God so\nloved the world, that he gave his only begotten Son, that whosoever\nbelieveth in him should not perish, but have everlasting life'\n(John 3:16). God so loved, that he gave his Son to be so great\nsalvation. Now as is expressed in the text, to be the better for\nthis salvation, is, to give heed to hear it; for 'Faith cometh by\nhearing' (Rom 10:17).\n\nHe saith not give heed to doing, but to the word you have heard;\nfaith, I say, cometh by hearing, and hearing by the word of God\n(Rom 10). But that this hearing is the hearing of faith, is farther\nevident:\n\n1. Because he speaketh of a great salvation, accomplished by the\nlove of God in Christ, accomplished by his blood. 'By his own blood\nhe entered in once into the holy place, having obtained eternal\nredemption for us' (Heb 9:12).\n\n2. This salvation is set in opposition to that which was propounded\nbefore, by the ministration of angels, which consisted in a law\nof works; that which Moses received to give to the children of\nIsrael. 'For the law [a command to works and duties] was given by\nMoses, but grace and truth came by Jesus Christ' (John 1:17). To\nlive by doing works is the doctrine of the law and Moses; but to\nlive by faith and grace, is the doctrine of Christ, and the gospel.\n\nBesides, the threatening being pressed with an 'How shall we\nescape?' Respects still a better, a freer, a more gracious way\nof life, than either the moral or ceremonial law; for both these\nwere long before: But here comes in another way, not that propounded\nby Moses, or the angels, but since by the Lord himself. 'How shall\nwe escape, if we neglect so great salvation; which at the first\nbegan to be spoken by the Lord, and was confirmed unto us by them\nthat heard him.'\n\nNow mark, It is this salvation, this so great and eternal salvation,\nthat was obtained by the blood of the Lord himself. It was this,\neven to confirm faith in this, that the God of heaven himself came\ndown to confirm, by signs and wonders; 'God bearing them witness,\nboth with signs and wonders, and with divers miracles, and gifts\nof the Holy Ghost, according to his own will' (Heb 2:4).\n\nThus we see, that to establish a holiness that came from the first\nprinciples of morals in us, or that ariseth from the dictates of\nour human nature, or to drive us back to that figurative holiness\nthat we had once, but lost in Adam, is little thought on by Jesus\nChrist, and as little intended by any of the gospel miracles.\n\nA word or two more. The tribute money you mention,[19] was not as\nyou would clawingly insinuate for no other purpose, than to shew\nChrist's loyalty to the magistrate: But first, and above all,\nto shew his godhead, to confirm his gospel, and then to shew his\nloyalty, the which, Sir, the persons you secretly smite at, have\nrespect for, as much as you.\n\nAgain, Also the curse of the barren fig-tree, mentioned (p. 73) was\nnot (if the Lord himself may be believed) to give us an emblem of\na person void of good works; but to shew his disciples the power\nof faith, and what a wonder-working thing that blessed grace is.\nWherefore, when the disciples wondered at that sudden blast that\nwas upon the tree, Jesus answered not, behold an emblem of one void\nof moral virtues; but 'Verily, I say unto you, If ye have faith,\nand doubt not, ye shall not only do this which is done to the\nfig-tree, but also if ye shall say unto this mountain, Be thou\nremoved, and be thou cast into the sea; it shall be done. And\nall things, whatsoever ye shall ask in prayer believing, ye shall\nreceive' (Matt 21:21,22). Again, Mark saith, When Peter saw the\nfig-tree that the Lord had cursed dried up from the roots, he\nsaid to his master, 'behold the fig-tree which thou cursedst is\nwithered away' (11:21). Christ now doth not say as you, this tree\nwas an emblem of a professor void of good works; but, 'Have faith\nin, or the faith of God. For, verily I say unto you, That whosoever\nshall say unto this mountain, Be thou removed, and be thou cast\ninto the sea, and shall not doubt in his heart, but shall believe\nthat those things which he said shall come to pass, he shall have\nwhatsoever he saith. Therefore I say unto you, What things soever\nye desire, when ye pray, believe that ye receive them, and ye shall\nhave them.' Christ Jesus therefore had a higher, and a better end,\nthan that which you propound, in his cursing the barren fig-tree,\neven to shew, as himself expounds it, the mighty power of faith;\nand how it lays hold of things in heaven, and tumbleth before it\nthings on earth. Wherefore your scriptureless exposition, doth\nbut lay[20] you even Solomon's proverb, 'The legs of the lame are\nnot equal,' &c. (Prov 26:7).\n\nI might enlarge; but enough of this; only here I add, that the\nwonders and miracles that attend the gospel, were wrought, and\nare recorded, to persuade to faith in Christ. By faith in Christ\nmen are justified from the curse, and judgment of the law. This\nfaith worketh by love, by the love of God it brings up the heart\nto God, and goodness; but not by your covenant (Eze 16:61), not\nby principles of human nature, but of the Spirit of God; not in\na poor, legal, old covenant, promiseless, ignorant, shadowish,\nnatural holiness, but by the Holy Ghost.\n\n[The death of Christ accomplished an infinitely greater object\nthan the restoring of man to his original temporal holiness.]\n\nI come now to your seventh chapter; but to that I have spoken\nbriefly already, and therefore here shall be the shorter.\n\nIn this chapter you say, 'that to make men holy was the design of\nChrist's death' (p. 78).\n\nAnswer. 1. But not with your described principles of humanity,\nand dictates of human nature. He designed not, as I have fully\nproved, neither by his death, nor life, to put us into a possession\nof the holiness which we had lost, though the proof of that be\nthe business of your book.\n\n2. To make men holy, was doubtless designed by the death and blood\nof Christ: but the way and manner of the proceeding of the Holy\nGhost therein, you write not of; although the first text you\nmention (p. 78,79) doth fairly present you with it. For the way\nto make men inwardly holy, by the death and blood of Christ, is,\nfirst, to possess[21] them with the knowledge of this, that their\nsins were crucified with him, or that he did bar them in his body\non the tree: 'Knowing this, that our Old Man is crucified with\nhim, that the body of sin might be destroyed, that henceforth we\nshould not serve sin' (Rom 6:6). So he died for all, that they\nthat live, should not henceforth live unto themselves, as you\nwould have them, nor to the law or dictates of their own nature,\nas your doctrine would persuade them; 'but to him that died for\nthem, and rose again' (2 Cor 5:15).\n\nThere are two things, in the right stating of the doctrine of the\neffects of the death and blood of Christ, that do naturally effect\nin us an holy principle, and also a life becoming such a mercy.\n\nFirst, For that by it we are set at liberty, by faith therein,\nfrom the guilt, and curse that is due to guilt, from death, the\ndevil, and the wrath to come. No encouragement to holiness like\nthis, like the persuasion, and belief of this; because this carrieth\nin it the greatest expression of love, that we are capable of\nhearing or believing, and there is nothing that worketh on us so\npowerfully as love. 'Herein is love, not that we loved God, but\nthat he loved us, and sent his Son to be the propitiation for our\nsins' (1 John 4:10). He then that by faith can see that the body\nof his sin did hang upon the cross, by the body of Christ, and\nthat can see by that action, death and sin, the devil and hell,\ndestroyed for him; it is he that will say, 'Bless the Lord, O my\nsoul, and all that is within me bless his holy name,' &c. (Psa\n103:1-4).\n\nSecond, Moreover, the knowledge of this giveth a man to understand\nthis mystery, That Christ and himself are united in one. For faith\nsaith, If our Old Man was crucified with Christ, then were we\nalso reckoned in him, when he hanged on the cross, 'I am crucified\nwith Christ' (Gal 2:20). All the Elect did mystically hang upon\nthe cross in Christ. We then are dead to the law, and sin, first,\nby the body of Christ (Rom 7:4). Now he that is dead is free from\nsin; now if we be dead with Christ, we believe that we shall live\nwith him, knowing that Christ being raised from the dead, dieth no\nmore, death hath no more dominion over him; for in that he died,\nhe died unto sin once; but in that he liveth, he liveth unto God:\nlikewise reckon yourselves also dead unto sin, but alive unto\nGod, through Jesus Christ our Lord (Rom 6). This also Peter doth\nlively discourse of, 'Forasmuch then [saith he] as Christ hath\nsuffered for us in the flesh, arm yourselves likewise with the\nsame mind: for he that hath suffered in the flesh hath ceased from\nsin' (1 Peter 4:1). By which words he insinuateth the mystical\nunion that is between Christ the head, and the Elect his body:\narguing from the suffering of a part, there should be a sympathy\nin the whole. If Christ then suffered for us, we were (even\nour sins, bodies and souls) reckoned in him when he so suffered.\nWherefore, by his sufferings, the wrath of God for us is appeased,\nthe curse is taken from us: for as Adam by his acts of rebellion,\nmade all that were in him guilty of his wickedness; so Christ by\nhis acts, and doings of goodness, and justice; made all that were\nreckoned in him good, and just also: but as Adam's transgression\ndid first, and immediately reside with, and remain in the person\nof Adam only, and the imputation of that transgression to them\nthat sprang from him; so the goodness, and justice, that was\naccomplished by the second Adam, first, and immediately resideth\nin him, and is made over to his also, by the imputation of God.\nBut again, as they that were in Adam, stood not only guilty of\nsin, by imputation, but polluted by the filth that possessed him\nat his fall; so the children of the second Adam, do not only, though\nfirst, stand just by virtue of the imputation of the personal acts\nof justice, and goodness done by Christ; but they also receive of\nthat inward quality, the grace, and holiness that was in him, at\nthe day of his rising from the dead.[22]\n\nThus therefore come we to be holy, by the death, and blood of the\nLord: this also is the contents of those other scriptures, which\nabusively you cite, to justify your assertion, to wit.\n\n'That the great errand of Christ in coming into the world, was--to\nput us again into possession of the holiness which we had lost.\nAnd that only designed the establishing such a holiness, as is\nseated originally in our natures, and originally dictates of the\nhuman nature.' The rest of the chapter being spoken to already,\nI pass it, and proceed to the next.\n\nYour eighth chapter tells us, 'That it is only the promoting of\nthe design of making men holy, that is aimed at by the apostles\ninsisting on the doctrines of Christ's resurrection, ascension,\nand coming again to judgment.'\n\nThough this should be granted, as indeed it ought not; yet there\nis not one syllable in all their doctrines, that tendeth in the\nleast to drive men back to the possession of the holiness we had\nlost; which is still the thing asserted by you, and that, for the\nproof of which you make this noise, and ado. Neither did Christ\nat all design the promoting of holiness, by such principles as you\nhave asserted in your book; neither doth the holy Spirit of God,\neither help us in, or excite us to our duty, SIMPLY from such\nnatural principles.\n\nBut the apostles in these doctrines you mention, had far other\nglorious designs; such as were truly gospel, and tended to strengthen\nour faith yet farther: As,\n\nFirst, For the resurrection of Christ; they urge THAT, as an\nundeniable argument, of his doing away sin, by his sacrifice and\ndeath: 'He was delivered for our offences,' because he put himself\ninto the room, and state of the wicked, as undertaking their\ndeliverance from death, and the everlasting wrath of God. Now\nputting himself into their condition, he bears their sins, and\ndies their death; but how shall we know, that by undertaking this\nwork, he did accomplish the thing he intended? the answer is, 'He\nwas raised again for our justification' (Rom 4:25). Even to make\nit manifest, that by the offering of himself he had purged our\nsins from before the face of God. For in that he was raised again,\nand that by him, for the appeasing of whose wrath he was delivered\nup to death; it is evident that the work for us, was by him\neffectually done: for God raised him up again. And hence it is\nthat Paul calls the resurrection of Christ, 'the sure mercies of\nDavid. And as concerning that he raised him up from the dead, now\nno more to return to corruption, he said on this wise, I will give\nyou the sure mercies of David' (Acts 13:34). For Christ having\nconquered and overcome death, sin, the devil, and the curse, by\nhimself, as it is manifest he did, by his rising from the dead;\nwhat now remains for him, for whom he did this, but mercy and\ngoodness for ever?\n\nWherefore the resurrection of Christ is that which sealeth the\ntruth of our being delivered from the wrath by his blood.\n\nSecond, As to his ascension they [the inspired writers] urge and\nmake use of that, for divers weighty reasons also.\n\n1. As a farther testimony yet, of the sufficiency of his righteousness\nto justify sinners withal: for if he that undertaketh the work,\nis yet entertained by him, whose wrath he was to appease thereby:\nWhat is it? But that he hath so completed that work. Wherefore he\nsaith, that the Holy Ghost shall convince the world; that he hath\na sufficient righteousness, and that because he went to the Father\nand they saw him no more (John 16), because he, when he ascended\nup to the Father, was there entertained, accepted, and embraced\nof God. That is an excellent word. 'He is chosen of God, and\nprecious.' Chosen of God to be the righteousness, that his Divine\nMajesty is pleased with, and takes complacency in; God hath chosen,\nexalted, and set down Christ at his own right hand; for the sweet\nsavour that he smelled in his blood, when he died for the sins of\nthe world.\n\n2. By his ascension he sheweth how he returned conqueror, and\nvictor over our enemies. His ascension was his going home, from\nwhence he came, to deliver us from death: now it is said, that\nwhen he returned home, or ascended, 'he led captivity captive' (Eph\n4), that is, carried them prisoners, whose prisoners we were: He\nrode to heaven in triumph, having in chains the foes of believers.\n\n3. In that he ascended, it was, that he might perform for us, the\nsecond part of his priestly office, or mediatorship. He is gone\ninto heaven itself, there 'now to appear in the presence of God\nfor us' (Heb 9:24). 'Wherefore, he is able also to save them to\nthe uttermost, that come unto God by him, [as indifferent a thing\nas you make it to be] seeing he ever liveth [viz. in heaven,\nwhither he is ascended] to make intercession for them' (7:25).\n\n4. He ascended, that he might be exalted not only above, but be\nmade head over all things to the church. Wherefore now in heaven,\nas the Lord in whose hand is all power, he ruleth over, both men,\nand devils, sin, and death, hell, and all calamities, for the good\nand profit of his body, the church (Eph 1:19-23).\n\n5. He ascended to prepare a place for us, who shall live and die\nin the faith of Jesus (John 14:1-3).\n\n6. He ascended, because there he was to receive the Holy Ghost,\nthe great promise of the New Testament; that he might communicate\nof that unto his chosen ones, to give them light to see his wonderful\nsalvation, and to be as a principle of holiness in their souls:\n'For the Holy Ghost was not yet given, because that Jesus was not\nyet glorified' (John 7:39). But when he ascended on high, even as\nhe led captivity captive, so he received gifts for men; by which\ngifts he meaneth the Holy Ghost, and the blessed and saving\noperations thereof (Luke 24; Acts 1:2).\n\nThird. As to his coming again to judgment, that doctrine is urged,\nto shew the benefit that the godly will have at that day, when\nhe shall gather together his elect, and chosen, from one end of\nheaven unto the other. As also to shew you what an end he will\nmake with those who have not obeyed his gospel (Matt 25; 2 Thess\n1:8; 2 Peter 3:7-11).\n\nNow it is true, all these doctrines do forcibly produce an holy,\nand heavenly life, but neither from your principles, nor to the\nend you propound; to wit, that we should be put into possession\nof our first, old covenant righteousness, and act from human and\nnatural principles.\n\nYour ninth chapter is spent, as you suppose, to shew us the\nnature, and evil of sin; but because you do it more like a heathen\nphilosopher, than a minister of the gospel, I shall not much\ntrouble myself therewith.\n\nYour tenth chapter consisteth in a commendation of virtue, but\nstill of that, and no other, though counterfeited for another,\nthan at first you have described (chap. 1) even such, which is\nas much in the heathens you make mention of, as in any other man,\nbeing the same both in root, and branches, which is naturally to be\nfound in all men, even as is sin and wickedness itself. And hence\nyou call it here, a living up to your feigned 'highest principles,\nlike a creature possessed of a mind and reason.' Again, 'While we\ndo thus, we act most agreeably to the right frame and constitution\nof our souls, and consequently most naturally; and all the actions\nof nature, are confessedly very sweet and pleasant'; of which very\nthing you say, 'the heathens had a great sense' (p. 113,114).\n\nAns. No marvel, for it was their work, not to search the deep things\nof God, but those which be the things of a man, and to discourse\nof that righteousness, and principle of holiness, which was\nnaturally founded, and found within themselves, as men; or, as\nyou say, 'as creatures possessed with a mind and reason.' But as\nI have already shewed, all this may be, where the Holy Ghost and\nfaith is absent, even by the dictates, as you call them, of human\nnature; a principle, and actions, when trusted to that, as much\nplease the devil, as any wickedness that is committed by the\nsons of men. I should not have thus boldly inserted it, but that\nyourself did tell me of it (p. 101). But I believe it was only\nextorted from you; your judgment, and your Apollo, suit not here,\nthough indeed the devil is in the right; for this righteousness\nand holiness which is our own, and of ourselves, is the greatest\nenemy to Jesus Christ: the post against his post, and the wall\nagainst his wall. 'I came not to call the righteous [puts you quit\nof the world] but sinners to repentance.'\n\n[Man in wretched uncertainty if he possessed no better holiness\nthan that of Adam in his creation.]\n\nYour eleventh chapter is, to shew what a miserable creature that\nman is, that is destitute of your holiness.\n\nAns. And I add, as miserable is he, that hath, or knoweth no better.\nFor such an one is under the curse of God, because he abideth in\nthe law of works, or in the principles of his own nature, which\nneither can cover his sins from the sight of God, nor possess him\nwith faith or the Holy Ghost.\n\nThere are two things in this chapter, that proclaim you to be\nignorant of Jesus Christ.\n\nFirst, you say, It is not possible a wicked man should have God's\npardon (p. 119,130).\n\nSecondly, You suppose it to be impossible for Christ's righteousness\nto be imputed to an unrighteous man (p. 120).\n\nAns. To both which, a little briefly; God doth not use to pardon\npainted sinners, but such as are really so. Christ died for sinners\n(1 Tim 1:15), and God justifieth the ungodly (Rom 5:6-9), even\nhim that worketh not (4:3-5), nor hath no works to make him godly\n(9:18; Isa 33:11). Besides, pardon supposes sin; now he that is a\nsinner is a wicked man; by nature a child of wrath, and, as such,\nan object of the curse of God, because he hath broken the law of\nGod. But such God pardoneth; not because they have made themselves\nholy, or have given up themselves to the law of nature, or to\nthe dictates of their human principles, but because he will be\ngracious, and because he will give to his beloved Son Jesus Christ,\nthe benefit of his blood.\n\nAs to the second head, what need is there that the righteousness\nof Christ should be imputed, where men are righteous first? God\nuseth not thus to do; his righteousness is for the 'stout-hearted,\nthat are far from righteousness' (Isa 46:12).\n\nThe believing of Abraham was while yet he was uncircumcised; and\ncircumcision was added, not to save him by, but as a seal of the\nrighteousness of that faith, which he had, being yet uncircumcised.\nNow we know that circumcision in the flesh, was a type of circumcision\nin the heart (Rom 2); wherefore the faith that Abraham had, before\nhis outward circumcision, was to shew us, that faith, if it be\nright, layeth hold upon the righteousness of Christ, before we\nbe circumcised inwardly; and this must needs be so: for if faith\ndoth purify the heart, then it must be there before the heart is\npurified. Now this inward circumcision is a seal, or sign of this:\nthat that is the only saving faith, that layeth hold upon Christ\nbefore we be circumcised. But he that believeth before he be\ninwardly circumcised, must believe in another, in a righteousness\nwithout him, and that, as he standeth at present in himself\nungodly; for he is not circumcised; which faith, if it be right,\napproveth itself also so to be, by an after work of circumcising\ninwardly. But, I say, the soul that thus layeth hold on Christ,\ntaketh the only way to please his God, because this is that also,\nwhich himself hath determined shall be accomplished upon us. 'Now\nto him that worketh, is the reward not reckoned of grace, but\nof debt. But to him that worketh not, but believeth on him that\njustifieth THE UNGODLY, his faith is counted for righteousness'\n(Rom 4). He that is ungodly, hath a want of righteousness, even\nof the inward righteousness of works: but what must become of him?\nLet him believe in him that justifieth the ungodly, because, for\nthat purpose, there is in him a righteousness. We will now return\nto Paul himself; he had righteousness before he was justified by\nChrist; yet, he choose to be justified rather as an unrighteous\nman, than as one endued with so brave a qualification. That I may\n'be found in him, not having mine own righteousness,' away with\nmine own righteousness; I choose rather to be justified as ungodly,\nby the righteousness of Christ, than by mine own, and his together\n(Phil 3).\n\nYou argue therefore, like him that desireth to be a teacher of the\nlaw, (nay worse,) that neither knoweth what he saith, nor whereof\nhe affirmeth. But you say,\n\n'Were it possible that Christ's righteousness could be imputed\nto an unrighteous man, I dare boldly affirm that it would signify\nas little to his happiness, while he continueth so, as would a\ngorgeous, and splendid garment, to one that is almost starved,'\n&c (p. 12).\n\nAns. 1. That Christ's righteousness is imputed to men, while\nsinners, is sufficiently testified by the word of God (Eze 16:1-8;\nZech 3:1-5; Rom 3:24-25, 4:1-5, 5:6-9; 2 Cor 5:18-21; Phil 3:6-8;\n1 Tim 1:15,16; Rev 1:5).\n\n2. And that the sinner, or unrighteous man, is happy in this\nimputation, is also as abundantly evident. For, (1.) The wrath\nof God, and the curse of the law, are both taken off by this\nimputation. (2.) The graces and comforts of the Holy Ghost, are\nall entailed to, and followers of, this imputation. 'Blessed is\nhe to whom the Lord will not impute sin.' It saith not, that he is\nblessed that hath not sin to be imputed, but he to whom God will\nnot impute them, he saith, therefore the non-imputation of sin,\ndoth not argue a non being thereof in the soul, but a glorious act\nof grace, imputing the sufficiency of Christ's righteousness, to\njustify him that is yet ungodly.\n\nBut what blessedness doth follow the imputation of the righteousness\nof Christ, to one that is yet ungodly?\n\nAns. Even the blessing of Abraham, to wit, grace and eternal life:\nFor Christ was made the curse, and death, that was due to us as\nsinners; 'That the blessing of Abraham might come on the Gentiles,\nthrough [faith in] Jesus Christ; that we might receive the promise\nof the Spirit through faith' (Gal 3:13,14). Now faith hath its eye\nupon two things, with respect to its act of justifying. First, it\nacknowledgeth that the soul is a sinner, and then, that there is\na sufficiency in the righteousness of Christ, to justify it in\nthe sight of God, though a sinner.\n\nWe have believed in Jesus Christ, that we might be justified by the\nfaith of Christ, and not by the works of the law; therefore they\nthat believe aright, receive righteousness, even the righteousness\nof another, to justify them, while yet in themselves they are\nsinners.\n\nWhy do they believe in Christ? the answer is: that they might be\njustified, not because in their own eyes they are. They therefore\nat present stand condemned in themselves, and therefore they\nbelieve in Jesus Christ, that they might be set free from present\ncondemnation. Now being justified by his blood, as ungodly, they\nshall be saved by his life, that is, by his intercession: for whom\nhe justifieth by his blood, he saveth by his intercession; for\nby that is given the spirit, faith, and all grace that preserveth\nthe elect unto eternal life and glory.\n\nI conclude therefore, that you argue not gospelly, in that you so\nBoldly affirm, That it would signify as little to the happiness\nof one, to be justified by Christ's righteousness, while a sinner;\nas would a gorgeous and splendid garment to one that is ready\nto perish. For farther, thus to be justified, is meat and drink\nto the sinner; and so the beginning of eternal life in him. 'My\nflesh is meat indeed [said Christ] and my blood is drink indeed;\nand he that eateth my flesh, and drinketh my blood, hath eternal,\nor everlasting life.' He affirmeth it once again: 'As the living\nFather hath sent me, and I live by the Father, so he that eateth\nme, even he shall live by me' (John 6:57). Here now is a man an\nhungered, what must he feed upon? Not his pure humanity, not upon\nthe sound complexion of his soul, nor yet on the dictates of his\nhuman nature, nor those neither, which you call truly generous\nprinciples: but upon the flesh and blood of the Son of God, which\nwas once given for the sin of the world. Let those then, that would\nbe saved from the devil and hell, and that would find a fountain\nof grace in themselves, first receive, and feed upon Christ,\nas sinners and ungodly; let them believe that both his body, and\nblood, and soul, was offered for them, as they were sinners. The\nbelieving of this, is the eating of Christ; this eating of Christ,\nis the beginning of eternal life, to wit, of all grace and health\nin the soul; and of glory to be enjoyed most perfectly in the next\nworld.\n\nYour twelfth chapter is to shew, 'That holiness being perfected is\nblessedness itself; and that the glory of heaven consists chiefly\nin it.'\n\nAns. But none of your holiness, none of that inward holiness,\nwhich we have lost before conversion, shall ever come to heaven:\nthat being, as I have shewed, a holiness of another nature, and\narising from another root, than that we shall in heaven enjoy.\n\nBut further, your description of the glory that we shall possess\nin heaven, is questionable, as to your notion of it; your notion\nis, that the substance of it consists 'in a perfect resemblance\nto the divine nature' (p. 123,124).\n\nAns. Therefore not in the enjoyment of the divine nature itself:\nfor that which in substance is but a bare resemblance, though it\nbe a most perfect one, is not the thing itself, of which it is a\nresemblance. But the blessedness that we shall enjoy in heaven, in\nthe very substance of it, consisteth not wholly, nor principally,\nin a resemblance of, but in the enjoyment of God himself; 'Heirs\nof God.' Wherefore there shall not be in us a likeness only to,\nbut the very nature of God: 'Heirs of God, and joint heirs with\nChrist' (Rom 8:17). Hence the apostle tells us, that he 'rejoiced\nin hope of the glory of God' (Rom 5:2). Not only in hope of a\nresemblance of it. 'The Lord is my portion, saith my soul.' But\nthis is like the rest of your discourse. You are so in love with\nyour Adamitish holiness, that with you it must be God in earth,\nand heaven.\n\nWho they are that hold, [that] our happiness in heaven shall come\nby a mere fixing our eyes upon the divine perfections, I know\nnot: But thus I read, 'we shall be like him.' Why? or how? 'For\nwe shall see him as he is.' Our likeness then to God, even in the\nvery heavens, will in great part come by the visions of him. And\nto speak the truth, our very entrance into eternal life, or the\nbeginnings of it here, they come to us thus, 'But we all [every\none of us that shall be saved, come by it only thus] with open\nface beholding as in a glass the glory of the Lord, are changed\ninto the same image from glory to glory, even as by the Spirit of\nthe Lord' (2 Cor 3:18).\n\nAnd whereas you tell us (p. 124). That the devils themselves have\na large measure of some of the attributes of God, as knowledge,\npower, &c. though themselves are unlike unto them.\n\nIn this you most prodigiously blaspheme.\n\nYour thirteenth chapter is to show, 'That our Saviour's preferring\nthe business of making men holy, before any other, witnesseth,\nthat this is to do the best service to God.'\n\nBut still respecting the holiness, you have in your first chapter\ndescribed, which still the reader must have his eye upon, it\nis false, and a slander of the Son of God. He never intended to\npromote or prefer your natural old covenant holiness, viz. that\nwhich we had lost in Adam, or that which yet from him, in the dregs\nthereof, remaineth in human nature; but that which is of the Holy\nGhost, of faith, of the new covenant.\n\nI shall not here again take notice of your 130th page, nor with the\nerror contained therein, about justification by imputed righteousness.\n\nBut one thing I observe, that in all this chapter you have nothing\nfortified what you say, by any word of God; no, though you\ninsinuate (p. 129 and p. 131) that some dissent from your opinion.\nBut instead of the holy words of God, being as you feign, conscious\nto yourself, you cannot do it so well as by another method, viz.\nThe words of Mr. John Smith; therefore you proceed with his, as\nhe with Plato's, and so wrap you up the business.\n\n[Christ gives a new and spiritual light.]\n\nYou come next to an improvement upon the whole, where you make a\ncomparison between the heathens and the gospel; shewing how far\nthe gospel helpeth the light the heathens had, in their pursuit\nafter your holiness. But still the excellency of the gospel, as\nyou have vainly dreamt, is to make improvement first of the heathen\nprinciples; such good principles, say you, 'as were by the light\nof nature dictated to them' (p. 133). As,\n\n1. 'That there is but one God; that he is infinitely perfect,'\n&c.\n\n2. 'That we owe our lives, and all the comforts of them to him.'\n\n3. 'That he is our sovereign Lord.'\n\n4. 'That he is to be loved above all things' (p. 136).\n\nAns. 1. Seeing all these are, and may be known, as you yourself\nconfess, by them that have not the gospel; and I add, nor yet\nthe Holy Ghost, nor any saving knowledge of God, or eternal life:\nTherefore it cannot be the design of Jesus Christ by the gospel to\npromote or help forward this knowledge, simply from this principle,\nviz. Natural light, and the dictates of it. My reason is, because\nwhen nature is strained to the highest pin, it is but nature\nstill; and so all the improvement of its light and knowledge is\nbut an increase of that which is but natural. 'But [saith Paul]\nthe natural man receiveth not the things of the Spirit of God: for\nthey are foolishness unto him: neither can he know them, because\nthey are spiritually discerned' (1 Cor 2:14).\n\nBut the gospel is the ministration of the Spirit; a revelation of\nanother thing than is found in, or can be acquired by, heathenish\nprinciples of nature.\n\nI say, a revelation of another thing; or rather, another discovery\nof the same. As, 1. Concerning the Godhead; the gospel giveth us\nanother discovery of it, than is possible to be obtained by the\ndictates of natural light; even a discovery of a trinity of persons,\nand yet unity of essence, in the same Deity (1 John 5:1,5,8).\n2. The light of nature will not shew us, that God was in Christ,\nreconciling the world to himself. 3. The light of nature will not\nshew us, that we owe what we are, and have, to God, because we are\nthe price of the blood of his Son. 4. The light of nature will\nnot shew, that there is such a thing as election in Christ. 5. Or,\nthat there is such a thing, as the adoption of children to God,\nthrough him. 6. Nor, that we are to be saved by faith in his blood.\n7. Or, that the man Christ shall come from heaven to judgment.\nThese things, I say, the light of nature teacheth not; but these\nthings are the great and mighty things of the gospel, and those\nabout which it chiefly bendeth itself, touching upon other things,\nstill as those that are knowable, by a spirit inferior to this of\nthe gospel.\n\nBesides, as these things are not known by the light of nature, so\nthe gospel, when it comes, as I also told you before, doth implant\nin the soul another principle, by which they may be received,\nand from which the soul should act and do, both towards God and\ntowards men; as namely the Holy Ghost, faith, hope, the joy of\nthe Spirit, &c.\n\nThe other things you mention, viz.\n\n1. 'The immorality of the soul' (p. 138).\n\n2. 'The doctrine of rewards and punishments in the life to come'\n(p. 140).\n\n3. 'Of the forgiveness of sin upon true repentance,' &c. (p. 142).\n\n[4. The doctrine of God's readiness to assist men by his special\ngrace in their endeavours after virtue (p. 143).]\n\nAns. All these things may be assented to, where yet the grace of\nthe gospel is not, but yet the apprehension must be such, as is\nthe light by which they are discovered; but the light of nature\ncannot discover them, according to the light and nature of the\ngospel; because the gospel knowledge of them, ariseth also from\nanother principle: So then, These doctrines are not confirmed\nby the gospel, as the light of nature teacheth them: Wherefore,\nPaul, speaking of the things of the gospel, and so consequently\nof these, he saith, 'Which things also we speak, NOT in the WORDS\nwhich MAN'S wisdom teacheth, but which the HOLY GHOST teacheth;\ncomparing spiritual things with spiritual' (1 Cor 2:13). As if he\nshould say, We speak of God, of the soul, of the life to come, of\nrepentance, of forgiveness of sins, &c. Not as philosophers do,\nnor yet in their light; but as saints, Christians, and sons of\nGod, as such who have received, not the spirit of the world, but\nthe spirit which is of God; that we may know the things that are\nfreely given to us of God.\n\nBut you add (for the glory of the gospel) That we have other things,\nwhich no man could, without divine revelation, once have dreamed\nof. As,\n\nThat God hath made miserable sinners the objects of such transcendent\nlove, as to give them his only begotten Son.\n\nAns. I must confess, If this one head had by you been handled\nwell, you would have written like a worthy gospel minister. But\nyou add (p. 146).\n\n1. That when Christ was sent, it was to shew us upon what terms\nGod was reconcilable to us, viz. By laying 'before us all the\nparts of that holiness, which is necessary to restore our natures\nto his own likeness;--and most pathetically, moreover to intreat\nus to do what lieth in us to put them in practice, that so it may\nbe to eternity well with us.' What these things are, you mention\nnot here; therefore I shall leave them to be spoken to under the\nthird head.\n\n2. A second thing you mention is, 'That this Son of God conversed\nupon equal terms with men, becoming the Son of Man, born of a\nwoman [a great demonstration that God hath a liking to the human\nnature].' But little to the purpose as you have handled it.\n\n3. 'That the Son of God taught men their duty, by his own example,\nand did himself perform what he required of them; and that himself\ndid tread before us EVERY step of that way, which he hath told us\nleadeth to eternal life.'\n\nAns. Now we are come to the point, viz.: 'That the way to eternal\nlife is, First of all to take Christ for our example, trading his\nstep': And the reason, if it be true, is weighty: 'For he hath\ntrod every step before us, which he hath told us leads to eternal\nlife.'\n\n1. Every step. Therefore he went to heaven by virtue of an imputative\nrighteousness. For this is one of our steps thither.\n\n2. Every step. Then he must go thither, by faith in his own blood\nfor pardon of sin. For this is another of our steps thither.\n\n3. Every step. Then he must go thither by virtue of his own\nintercession at the right hand of God, before he came thither:\nFor this is one of our steps thither.\n\n4. Every step. Then he must come to God, and ask mercy for some\ngreat wickedness, which he had committed. For this is also one of\nour steps thither.\n\nBut again, we will consider it the other way.\n\n1. Every step. Then we cannot come to heaven, before we first be\nmade accursed of God. For so was he before he came thither.\n\n2. Every step. Then we must first make our body and soul an offering\nfor the sin of others. For this did he before he came thither.\n\n3. Every step. Then we must go to heaven for the sake of our own\nrighteousness. For that was one of his steps thither.\n\nO, Sir! What will thy gallant, generous mind do here? Indeed you\ntalk of his being an expiatory sacrifice for us, but you put no\nmore trust to that, than to Baptism, or the Lord's Supper; counting\nthat, with the other two, but things indifferent in themselves\n(p. 6-9).\n\nYou add again, 'That this Son of God being raised from the dead,\nand ascended to heaven, is our high priest there': But you talk\nnot at all of his sprinkling the mercy seat with his blood, but\nclap upon him, the heathens demons; negotiating the affairs of men\nwith the supreme God, and so wrap up, with a testification that\nit is needless to enlarge on the point (p. 149).\n\nBut to be plain, and in one word to tell you, about all these\nthings you are heathenishly dark; there hath not in these one\nhundred and fifty pages one gospel truth been christianity handled\nby you; but rather a darkening of truth by words without knowledge.\nWhat man that ever had read, or assented to the gospel, but would\nhave spoken, yet kept within the bounds of truth, more honourably\nof Christ, than you have done? His sacrifice must be stept over,\nas the spider straddleth over the wasp, his intercession is\nneedless to be enlarged upon. But when it falleth in your way to\ntalk of your human nature, of the dictates, of the first principles\nof morals within you, and of your generous mind to follow it: oh\nwhat needs is there now of amplifying, enlarging, and pressing it\non men's consciences! As if that poor heathenish, pagan principle,\nwas the very spirit of God within us: And as if righteousness\ndone by that, was that, and that only, that would or could fling\nheaven gates off the hinges.\n\nYea, a little after you tell us, that 'The doctrine of his sending\nthe Holy Ghost, was to move and excite us to our duty, and to\nassist, cheer, and comfort us in the performance of it.' Still\nmeaning our close adhering, by the purity of our human nature, to\nthe dictates of the law, as written in our hearts as men. Which\nis as false as God is true. For the Holy Ghost is sent into our\nhearts, not to excite us to a compliance with our old and wind-shaken\nexcellencies, that came into the world with us; but to write new\nlaws in our hearts; even the law of faith, the word of faith and\nof grace, and the doctrine of remission of sins, through the blood\nof the Lamb of God, that holiness might flow from thence.\n\nYour 15th chapter is to shew, That the gospel giveth far greater\nhelps to an holy life, than the Jewish ceremonies did of old. I\nanswer,\n\nBut the reader must here well weigh, that in the gospel you find\nalso some positive precepts, that are of the same nature with the\nceremonies under the law; of which, that of coming to God by Christ,\nyou call one, and baptism, and the Lord's supper, the other two.\nSo then by your doctrine, the excellency of the gospel doth not\nlie in that we have a Christ to come to God by, but in things as\nyou feign more substantial. What are they? 'Inward principles of\nholiness' (p. 159). Spiritual precepts (p. 162). That height of\nvirtue, and true goodness, that the gospel designeth to raise\nus to: all which are general words, falling from a staggering\nconscience, leaving the world, that are ignorant of his mind, in\na muse; but tickling his brethren with the delights of their moral\nprinciples, with the dictates of their human nature, and their\ngallant generous minds. Thus making a very stalking-horse of the\nLord Jesus Christ, and of the words of truth and holiness, thereby\nto slay the silly one; making the Lord of life and glory, instead\nof a saviour, by his blood, the instructor, and schoolmaster\nonly of human nature, a chaser away of evil affections, and an\nextinguisher of burning lusts;[23] and that not so neither, but\nby giving perfect explications of moral precepts (p. 17), and\nsetting himself an example before them to follow him (p. 297).\n\nYour sixteenth chapter, containeth an answer to those that object\nagainst the power of the christian religion to make men holy.\n\nAns. And to speak truth, what you at first render as the cause\nof the unholiness of the professors thereof (p. 171) is to the\npurpose, had it been christianly managed by you, as namely, men's\ngross unbelief of the truth of it; for it 'effectually worketh\nin them that believe' (1 Thess 2:13). But that you only touch and\naway, neither showing what is the object of faith, nor the cause\nof its being so effectual to that purpose; neither do you at all\ntreat of the power of unbelief, and how all men by nature are shut\nup therein (Rom 11:32). But presently, according to your old and\nnatural course, you fall, first, upon a supposed power in men, to\nembrace the gospel, both by closing with the promise, and shunning\nthe threatening (p. 172); farther adding, that 'mankind is endued\nwith a principle of freedom, and that this principle is as essential,\nas any other to the human nature' (p. 173). By all which it is\nmanifest, that however you make mention of unbelief, because the\ngospel hath laid the same in your way, yet your old doctrine of\nthe purity of the human nature, now broken out into a freedom of\nwill, and that, as an essential of the human nature, is your great\nprinciple of faith, and your following of that, as it dictateth\nto you obedience to the first principles of morals, the practice\nof faith, by which you think to be saved. That this is so, must\nunavoidably be gathered from the good opinion you have yourself\nof coming to God by Christ; viz., That in the command thereof, it\nis one of these positive precepts, and a thing in itself absolutely\nconsidered indifferent, and neither good nor evil. Now he that\nlooketh upon coming to God by Christ with such an eye as this,\ncannot lay the stress of his salvation upon the faith, or belief\nthereof: indifferent faith, will serve for indifferent things;\nyea, a man must look beyond that which he believeth is but one\nwith the ceremonial laws, but not the same with baptism, or the\nLord's supper; for with those you compare that of coming to God by\nChrist. Wherefore faith, with you, must be turned into a cheerful\nand generous complying with the dictates of the human nature; and\nunbelief, into that which opposeth this, or that makes the heart\nbackward and sluggish therein. This is also gathered from what you\naver of the divine moral laws, that they be of an indispensable\nand eternal obligation (p. 8), things that are good in themselves\n(p. 9), considered in an abstracted notion (p. 10). Wherefore,\nthings that are good in themselves, must needs be better than those\nthat are in themselves but indifferent; neither can a positive\nprecept make that, which of itself is neither good nor evil,\nbetter than that which in its own nature remaineth the essentials\nof goodness.\n\nI conclude then, by comparing you with yourself, by bringing your\nbook to your book, that you understand neither faith, nor unbelief,\nany farther than by obeying or disobeying the human nature, and\nits dictates in chief; and that of coming to God by Christ, as\none of the things that is indifferent in itself.\n\nBut a little to touch upon your principle of freedom, which in p.\n9 you call an understanding and liberty of will.\n\nAns. First, That there is no such thing in man by nature, as liberty\nof will, or a principle of freedom, in the saving things of the\nkingdom of Christ, is apparent by several scriptures. Indeed there\nis in men, as men, a willingness to be saved their own way, even\nby following, as you, their own natural principles, as is seen\nby the Quakers, as well as yourself; but that there is a freedom\nof will in men, as men, to be saved by the way which God hath\nprescribed, is neither asserted in the scriptures of God, neither\nstandeth with the nature of the principles of the gospel.\n\nThe apostle saith, 'The natural man receiveth not the things of\nthe Spirit of God.' And the reason is, not because, not principally\nbecause, he layeth aside a liberty of will, but because 'they are\nfoolishness to him' (1 Cor 2:14). Because in his judgment they are\nthings of no moment, but things, as you [Mr. Fowler] have imagined\nof them, that in themselves are but indifferent. And that this\njudgment that is passed by the natural man, concerning the things\nof the Spirit of God, of which, that of coming to God by Christ,\nis the chief, is that which he cannot but do as a man, is evident\nfrom that which followeth: 'neither CAN he know them, because they\nare spiritually discerned.' Neither CAN he know them as a man,\nbecause they are spiritually discerned. Now, if he cannot know\nthem, from what principle should he will them? For judgment, or\nknowledge, must be before the will can act. I say, again, a man\nmust know them to be things in chief, that are absolutely, and\nindispensably necessary, and those in which resteth the greatest\nglory; or else his will will not comply with them, nor centre and\nterminate in them as such, but still count themselves, as you,\nthough somewhat convinced that he ought to adhere unto them, things\nthat in themselves are only indifferent, and absolutely considered\nneither good nor evil.\n\nA farther enlargement upon this subject, will be time enough, if\nyou shall contradict.\n\nAnother reason, or cause, which you call an immediate one, of the\nunsuccessfulness of the gospel, is 'men's [strange and] unaccountable\nmistaking the design of it,--not to say worse, as to conceive no\nbetter of it, than as a science, and a matter of speculation,'\n&c. (p. 173).\n\nAns. If this be true, you have shewed us the reason, why yourself\nhave so base and unworthy thoughts thereof: for although coming to\nGod by Christ be the very chief, first, the substance, and most\nessential part of obedience thereto; yet you have reckoned this but\nlike one of the ceremonies of the law, or as baptism with water,\nand the Lord's supper (P. 7-9). Falling more directly upon the body\nof the moral law, as written in the heart of men, and inclining\nmore to the teaching, or dictates of human nature, which were\nneither of them both ever any essential part of the gospel, than\nupon that which indeed is the gospel of Christ.\n\nAnd here I may, if God will, timely advertise my reader, that the\ngospel, and its attendants, are to be accounted things distinct:\nthe gospel, properly taken, being glad tidings of good things; or,\nthe doctrine of the forgiveness of sins freely by grace, through\nthe redemption that is in Christ Jesus. For to speak strictly,\nneither is the grace of faith, hope, repentance, or newness of life,\nthe gospel; but rather things that are wrought by the preaching\nthereof, things that are the effects of it; or its inseparable\ncompanions, to all them that shall be saved. Wherefore the gospel\nis said to be preached in all nations, for the obedience of faith\n(Rom 16:26). Hope also is called the hope of the gospel, not the\ngospel itself. So again, the gospel is preached that men should\nrepent, but it is not preached that men should gospel.\n\nBut your gospel, which principally or chiefly, centres in the dictates\nof human nature; and your faith, which is chiefly a subjecting to\nthose dictates, are so far off from being at all any near attendants\nof the gospel, that they never are urged in the New Testament,\nbut in order to show men they have forgotten to act as men (Rom\n1:19-21, 2:14,15; 1 Cor 11:14).\n\nYour last reason is, because of 'several untoward opinions,' the\ngospel is very unsuccessful (p. 174).\n\nAns. But what these opinions are, we hear not; nor how to shun\nthem, you tell us here nothing at all. This I am sure, there are\nno men in this day have more opposed the light, glory, and lustre\nof the gospel of Christ, than those, as the Quakers and others, that\nhave set up themselves, and their own humanity, as the essential\nparts of it.\n\nYou in answer to other things, add many other reasons to prove they\nare mistaken that count the gospel a thing of but mean operation\nto work holiness in the heart: at which you ought yourself to\ntremble, seeing the Son himself, who is the Lord of the gospel,\nis of so little esteem with you, as to make coming to God by him\nso trivial a business as you have done.\n\nYour large transcript of other men's sayings, to prove the good\nsuccess of the gospel of old, did better become that people and\nage, than you and yours; they being a people that lived in the\npower thereof, but you such bats as cannot see it. That saying\nyou mention of Rigaltias, doth better become you and yours: 'Those\nnow-a-days do retain the name, and society of Christians, which\nlive altogether antichristian lives. Take away publicans, and a\nwretched rabble, &c. and our Christian churches will be lamentably\nweak, small, and insignificant things' (p. 181).\n\nI shall add to yours another reason of the unsuccessfulness of\nthe gospel in our days, and that is, because so many ignorant Sir\nJohns,[24] on the one hand, and so many that have done violence\nto their former light, and that have damned themselves in their\nformer anathematizing of others, have now for a long time, as a\njudgment of God, been permitted to be, and made the mouth to the\npeople: persons whose lives are debauched, and who in the face of\nthe world, after seeming serious detestings of wickedness, have for\nthe love of filthy lucre, and the pampering their idle carcasses,\nmade shipwreck of their former faith, and that feigned good\nconscience they had. From which number if you, Sir, have kept\nyourself clear, the less blood of the damned will fall upon your\nhead: I know you not by face, much less your personal practice;\nyet I have heard as if blood might pursue you, for your unstable\nweathercock spirit, which doubtless could not but stumble the\nweak, and give advantage to the adversary to speak vilifyingly of\nreligion.\n\n[Living faith essential to salvation.]\n\nAs to your seventeenth and eighteenth chapters,[25] I shall say\nlittle, only I wish that your eighteenth had been more express in\ndiscovering how far a man may go, with a notion of the truth of\nthe gospel, and yet perish because he hath it not in power.\n\nOnly in your inveighing so much against the pardon of sin, while\nyou seem so much to cry up healing; you must know that pardon\nof sin is the beginning of health to the soul: He pardoneth our\niniquities, and healeth all our diseases (Psa 103:3). And where\nhe saith, by the stripes of Christ we are healed, it is evident\nthat healing beginneth at pardon, and not pardon after healing,\nas you would rather have it (1 Peter 2:24, compare Isa 53). As for\nyour comparison of the plaister, and the physician's portion,[26]\nI say you do but abuse your reader, and muddy the way of the gospel.\nFor the first thing of which the soul is sick, and by which the\nconscience receiveth wounding; it is the guilt of sin, and fear\nof the curse of God for it. For which is provided the wounds and\nprecious blood of Christ, which flesh and blood, if the soul eat\nthereof by faith, giveth deliverance therefrom. Upon this the filth\nof sin appears most odious, for that it hath not only at present\ndefiled the soul, but because it keeps it from doing those duties\nof love, which by the love of Christ it is constrained to endeavour\nthe perfecting of. For filth, appears filth; that is irksome, and\nodious to a contrary principle now implanted in the soul; which\nprinciple had its conveyance thither by faith in the sacrifice\nand death of Christ going before. 'The love of Christ constraineth\nus; because we thus judge, that if one died for all, then were\nall dead: And that he died for all, that they which live should\nnot henceforth live unto themselves, but unto him which died for\nthem, and rose again' (2 Cor 5:14). The man that hath received\nChrist, desireth to be holy, because the nature of the faith that\nlayeth hold on Christ (although I will not say as you, it is of\na generous mind) worketh by love, and longeth, yea, greatly\nlongeth that the soul may be brought, not only into an universal\nconformity to his will, but into his very likeness; and because\nthat state standeth not with what we are now, but with what we\nshall be hereafter: therefore 'in this we groan,--being burdened\n[with that which is of a contrary nature] to be clothed upon--with\nour house which is from heaven' (2 Cor 5:1-8). Which state is not\nthat of Adam's innocency; but that which is spiritual and heavenly,\neven that which is now in the Lord in heaven.\n\nBut I will descend to your nineteenth chapter, it may be more may\nbe discovered there.\n\n[Justifying faith and the imputation of Christ's righteousness.]\n\nYour nineteenth chapter is to shew; 'That a right understanding\nof the design of Christianity [viz. as you have laid it down] will\ngive satisfaction concerning the true notion.' First, 'Of justifying\nfaith.' Second, 'Of the imputation of Christ's righteousness' (p.\n221).\n\nFirst, Of justifying faith; 'It is [say you] such a belief of the\ntruth of the gospel, as includes a sincere resolution of obedience\nunto all its precepts.'\n\nAns. To this I shall answer, first, that the faith which we call\njustifying faith, 'Is like precious faith' with all the elect (2\nPeter 1:1), and that which is most holy (Jude 20): but those acts\nof it, which respect our justification with God from the curse\nof the law that is due for sin; are such, as respect not any good\nwork done by us, but the righteousness that resideth in the person\nof Christ; and is made ours by the imputation of grace. His faith,\nI say, accounteth him in whom it is, now a sinner, and without\nworks; yea, if he have any that in his own eyes are such, this faith\nrejects them, and throweth them away; for it seeth a righteousness\nin the person of Christ sufficient; even such as is verily the\nrighteousness of God. 'Now to him that worketh not, but believeth.'\nWorks and faith are put here in opposition, faith being considered\nas justifying, in the sight of God from the curse. The reason\nis, because the righteousness by which the soul must thus stand\njustified, is a righteousness of God's appointing, not of his\nprescribing us; a righteousness that entirely is included in the\nperson of Christ. The apostle also, when he speaks of God's\nsaving the election, which hangeth upon the same hinge, as this\nof justification doth, to wit, on the grace of God; he opposeth\nit to works; and that, not to this or that sort only, but even to\nwork, in the nature of work, 'If by grace, then is it no more of\nworks: otherwise grace is no more grace. But if it be of works, then\nis it no more grace: otherwise work is no more work' (Rom 11:6).\nBy this text, I say, the apostle doth so thoroughly distinguish\nbetween grace and works as that which soever standeth in the case,\nthe other must be annihilated: If it be by grace, then must works\nbe no more, 'then it is no more of works': but if it be of works,\nthen is grace no more, 'then it is no more of grace.'\n\nBut this, notwithstanding, you urge farther; 'that faith justifieth,\nas it includes a sincere resolution,' &c.\n\nAns. Although, as I have said before, the faith which is the\njustifying faith, is that of the holiest nature, yet in the act,\nby which it layeth hold of justifying righteousness, it respects\nit, simply, as a righteousness offered by grace, or given unto the\nperson that by faith layeth hold thereon as he stands yet ungodly\nand a sinner.\n\nFaith justifieth not separate from the righteousness of Christ as\nit is a grace in us, nor as it subjecteth the soul to the obedience\nof the moral law, but as it receiveth a righteousness offered to\nthat sinner, that as such will lay hold on, and accept thereof.\nChrist Jesus came into the world to save sinners, by being their\nredemption, and righteousness himself (1 Cor 1:30).\n\nBut you add, 'The faith which entitles a sinner to so high a\nprivilege as that of justification, must needs be such as complieth\nwith all the purposes of Christ's coming into the world,' &c. (p.\n222).\n\nAns. By this supposition, faith justifieth not by receiving of\nthe righteousness that Christ by himself accomplished for sinners;\nbut by falling in with all good works, which because they cannot\nbe known, much less done, by the soul at first, his faith being\nthen, as to the perfection of knowledge of duties, weak, he\nstandeth still before God unjustified, and so must stand until he\ndoth comply with all those purposes of Christ's coming into the\nworld.\n\nBut yet again you recall yourself, and distinguish one purpose from\nthe rest, as a grand one (p. 222). And that is to receive Christ\nas Lord, as well as a Saviour.\n\nAns. 1. Although the soul that in truth receiveth Christ, receiveth\nhim wholly, and entirely as Christ, and not as chopt, and pulled in\npieces: yet I distinguish between the act of faith, which layeth\nhold of Christ for my justification from the curse before God, and\nthe consequences of that act, which are to engage me to newness\nof life. And indeed, as it is impossible for a man to be a new\nman, before he be justified in the sight of God; so it is also\nas impossible, but that when faith hath once laid hold on Christ\nfor life, it should also follow Christ by love. But,\n\n2. Christ may be received at first as Lord, and that in our\njustification, and yet not at all be considered as a law-giver, for\nso he is not the object of faith for our justification with God,\nbut a requirer of obedience to laws and statutes, of them that already\nare justified by the faith that receiveth him as righteousness.\nBut Christ is as well a Lord for us, as to, or over us; and it\nhighly concerneth the soul, when it believeth in, or trusteth to\nthe righteousness of Christ, for justification with God, to see\nthat this righteousness lords it over death, and sin, and the devil,\nand hell for us: the name wherewith he shall be called, is, 'the\nLord our righteousness' (Jer 23:6). Our righteousness, then is\nLord, and conqueror over all; and we more than conquerors through\nthis Lord that loved us (Rom 8). The author to the hebrews calls\nhim 'King of righteousness' (Heb 7), because by his righteousness\nhe ruleth as Lord and King, and can reign and lord it, at all\ntimes over all those that seek to separate us from the presence,\nand glory of God.[27]\n\nNow, how you will brook this doctrine I know not; I am sure he\nstands in need thereof, that is lorded over by the curse of the\nlaw, the guilt of sin, the rage of the devil, and the fear of\ndeath and hell; he, I say, would be glad to know that in Christ\nthere is a righteousness that LORDS IT, or that Christ, as he is\nrighteousness, is LORD.\n\nWherefore reader, when thou shalt read or hear, that Jesus Christ\nis Lord, if thou art at the same time under guilt of sin, and\nfear of hell, then do thou remember that Christ is Lord more ways\nthan one, He is Lord as he is righteousness; he is Lord as he\nis imputative righteousness; he is 'the Lord our righteousness'\n(Jer 23:6). Of the same import is that also, 'He is a Prince,\nand a Saviour,' he is a Prince, as he is a Saviour; because the\nrighteousness by which he saveth, beareth rule in heaven, and earth.\nAnd hence we read again, that even when he was in the combat with\nour sins, the devils, the curse, and death, upon the cross, he\neven in that place 'made a shew of them openly, triumphing over\nthem' (Col 2:15,16). Now in these things he is Lord for us, and\nthe Captain of our salvation; as also in that 'He led captivity\ncaptive' (Eph 4:8); all which places, with many more, being\ntestimonies to us, of the sufficiency of that righteousness which\nsaveth us from the justice of the law and wrath of God. But you\nrespect not this his manner of lording; but will have him be a\nSaviour, as he giveth laws, especially those you call indispensable,\nand eternal, the moral law. You would have him a Saviour, as he\nbringeth us back to the holiness we had lost. But this is none\nother than barbarous quakerism, the stress of their writing also\ntending to no other purpose.\n\nBut you tell us, 'That you scarcely admired at any thing more in\nall your life, than that any worthy men especially, should be so\ndifficultly persuaded to embrace this account of justifying faith,\nand should perplex and make intricate so very plain a doctrine'\n(p. 222).\n\nAns. And doubtless they far more[28] groundedly stand amazed at\nsuch as you, who while you pretend to shew the design of the gospel,\nmake the very essential of it, a thing in itself indifferent, and\nabsolutely considered neither good nor evil (p. 7), that makes\nobedience to the moral laws (p. 8), more essential to salvation,\nthan that of going to God by Christ (p. 9), that maketh it the great\ndesign of Christ, to put us into a possession of that promiseless,\nnatural, old covenant holiness which we had lost long since in\nAdam, that maketh as if Christ, rejecting all other righteousness,\nor holiness, hath established only this (p. 10-16). Yea, that\nmaketh the very principle of this holiness to consist in 'a sound\ncomplexion of soul, the purity of human nature in us, a habit of\nsoul, truly generous motives and principles, divine moral laws\nwhich were first written in men's hearts, and originally dictates\nof human nature.' All this villainy against the Son of God, with\nmuch more as bad, is comprized within less than the first sixteen\npages of your book.\n\nBut say you, 'what pretence can there be for thinking, that faith\nis the condition, or instrument of justification, as it complieth\nwith only the precept of relying upon Christ's merits for the\nobtaining of it: especially when it is no less manifest than the\nsun at noon-day, that obedience to the other precepts must go\nbefore obedience to this; and that a man may not rely upon the\nmerits of Christ for the forgiveness of his sins, and he is most\npresumptuous in so doing, and puts an affront upon his Saviour\ntoo, till he be sincerely willing to be reformed from them' (p.\n223).\n\nAns. That the merits of Christ, for justification, are made over\nto that faith that receiveth them, while the person that believeth\nit, stands in his own account, by the law a sinner; hath already\nbeen shewed. And that they are not by God appointed for another\npurpose, is manifest through all the bible.\n\n1. In the type, when the bloody sacrifices were to be offered, and\nan atonement made for the soul, the people were only to confess\ntheir sins over the head of the bullock, or goat, or lamb, by\nlaying their hands thereon, and so the sacrifice was to be slain.\nthey were only to acknowledge their sins. And observe it, in the\nday that these offerings were made, they were 'not to work at\nall; for he that did any work therein, was to be cut off from his\npeople' (Lev 4, 16, 23).\n\n2. In the antitype thus it runs; 'Christ died for our sins; Christ\ngave himself for our sins; he was made to be sin for us; Christ\nwas made a curse for us.'\n\n'Yea, but [say you] What pretence can there be, that faith is the\ncondition, or instrument of justification, as it complieth with\nonly the precepts of relying upon Christ's merits'; that is, first,\nor before the soul doth other things.\n\nAns. I say, avoiding your own ambiguous terms, that it is the\nduty, the indispensable duty of all that would be saved, First,\nImmediately, now to close in by faith with that work of redemption,\nwhich Christ by his blood hath purchased for them, as they are\nsinners.\n\n1. Because God doth hold it forth, yea, hath set it forth to be\nreceived by us, as such (Rom 3:23-27).\n\n2. Because God hath commanded us by faith to receive it as such\n(Acts 16).\n\nAnd I add, If the jailor was altogether ignorant of what he must\ndo to be saved, and Paul yet bids him then, before he knew anything\nelse, 'Believe in the Lord Jesus Christ, and he should be saved,'\nthat then believing, even believing on Christ for a righteousness\nto justify and save him, must go first, and may, nay ought to be\npressed, even then, when the soul stands ignorant of what else he\nought to do (Acts 16:30-32).\n\n'But [you say] It is evident as the sun at noon-day, that obedience\nto the other precepts must go before obedience to this, that is,\nbefore faith in Christ.'\n\nAns. This you say; but Paul said to the ignorant jailor, that knew\nnothing of the mind of God in the doctrine of justification, that\nhe should first believe on the Lord Jesus Christ, and so should\nbe saved. Again, when Paul preached to the Corinthians, the first\ndoctrine that he delivered unto them was, 'That Christ died for\ntheir sins, according to the scriptures,' &c. (1 Cor 15:1-3).\n\nBut what be these other precepts? Not Baptism, nor the supper\nof the Lord; for these you say are, as poor and inconsiderable,\nas that of coming to God by Christ, even all three, things in\nthemselves neither good nor evil, but of an indifferent nature;\nthey must be therefore some more weighty things of the gospel,\nthan these positive precepts. But what things are they? It is good\nthat you tell us, seeing you tacitly forbid all men upon pain of\npresumption and of doing affront to Jesus Christ, that they rely\nnot on the merits of Christ for forgiveness till they be sincerely\nwilling to perform them first; yet I find not here one particular\nprecept instanced by you: But perhaps we shall hear of them hereafter,\ntherefore now I shall let them pass. You tell us farther, 'That\nsuch a reliance [as that of acting faith, first, on the merits\nof Christ for justification] is ordinarily to be found amongst\nunregenerate, and even the worst of men' (p. 223).\n\nAns. This is but a falsehood and a slander, for the unregenerate\nknow him not; how then can they believe on him? (1 John 3:1).\nBesides, the worst of men, so far as they pretend religion, set\nup your idol in their hearts, viz. their own good meanings, their\nown good nature, the notions and dictates of their nature, living\nthat little which they do live upon the snuff of their own light,\nthe sparks of their own fire, and therefore woe unto them.\n\nBut you add, 'How can it be otherwise, than that that act of faith\nmust needs have a hand in justifying, and the special hand too,\nwhich distinguisheth it from that which is to be found in such\npersons.'\n\nAns. 1. There is no act of faith doth more distinguish true faith\nfrom false, and the Christian from the painted hypocrite, than\nthat which first lays hold on Christ, while the person that hath\nit stands in his own esteem, ungodly; all over like yourself,\nbeing fearful and unbelieving (Rev 21:8) despisers, who wonder,\nand perish (Acts 13:40-41).\n\n2. And this faith, by thus acting, doth more subdue sin, though it\ndoth not justify as subduing, but as applying Christ's righteousness,\nthan all the wisdom and purity of human nature, or the dictates\nof that nature that is found in the whole world.\n\nBut you add farther: 'What good ground can men have for this fancy,\nwhen as our Saviour hath merited the pardon of sin for this end,\nthat it might be an effectual motive to turn from it?'\n\nAns. Although you speak this in great derision to faith when it\nworketh right, yet know that therefore (seeing you would hear it)\nI say, therefore hath our Saviour merited pardon, and bestowed it\non men freely, and bid them believe or receive it, and have it;\nthat thereby they might be encouraged to live to him, and love him,\nand comply with his commandments. 'For scarcely for a righteous\nman will one die, yet peradventure for a good man some would even\ndare to die: But God commendeth his love toward us, in that, while\nwe were yet sinners, Christ died for us. Much more then, being\nNOW justified by his blood, we shall be saved from wrath through\nhim' (Rom 5). Now, as here we are said to be justified by his blood,\nthat is, as his blood appeaseth the justice of God; so again, it\nis said that this blood is set forth by God for us to have faith\nin it, by the term of a propitiation. 'Whom God hath set forth\nto be a propitiation [or a sacrifice to appease the displeasure\nof God] through faith in his blood.--To declare at this time his\nrighteousness, that he might be just, and the justifier of him\nwhich believeth in Jesus' (Rom 3:25,26).\n\nAgain, As we are thus justified by blood in the sight of God, by\nfaith in it, so also it is testified of his blood, that it sprinkleth\nthe conscience of the faithful, but still only as it is received\nby faith. But from what is the conscience sprinkled, but from those\ndead works that remain in all that have not yet been justified\nby faith in this blood. Now if faith in this blood doth sprinkle\nthe conscience, and so doth purge it from all dead works, then\nmust faith go first to the blood of Christ for justification,\nand must bring this home to the defiled conscience, before it be\ndelivered from those dead works that are in it, and made capable\nof serving the living God (Rom 5:7-10, 3:24,25; Heb 9:14, 10:19-22).\n\nBut you say, 'you will never trust your discursive faculty so long\nas you live, if you are mistaken here' (p. 224).\n\nTell not me of your discursive faculty: The word of God is plain.\nAnd never challenge man, for he that condemneth your way to heaven,\nto the very pit of hell, as Paul doth, can yet set forth a better.\n\nSecond, I come now to the second thing, viz. the doctrine of the\nimputation of Christ's righteousness, which you thus expound.\n\n'It consists in dealing with sincerely righteous persons, as if\nthey were perfectly so, for the sake, and upon the account of\nChrist's righteousness' (p. 225, 226).\n\nAns. 1. Any thing but truth; but I would know how sincerely righteous\nthey were that were justified without works? Or how sincerely\nrighteous they were whom God justified as ungodly? (Rom 4:3-5).\n\n2. Your explication of the imputation of Christ's righteousness\nmakes it respect our works rather than our persons: 'It consists\n[say you] in dealing with sincerely righteous persons, as if\nthey were perfectly so': That is, it justifieth their imperfect\nrighteousness first, and so secondarily their persons for the sake\nof that.\n\nBut observe a few things from this explication.\n\n1. This concludeth that a man may be sincerely righteous in God's\naccount, WITHOUT the righteousness of Christ; for that is to be\nimputed to such, and none but such.\n\n2. This concludeth that men may be sincerely righteous, before\nChrist's righteousness is imputed: For this sincere righteousness\nis precedent to the imputation of Christ's.\n\n3. This concludeth that a man may have true, yea saving grace\nin great and mighty action in him, before he hath faith in the\nrighteousness of Christ. For if a man must be sincerely righteous\nfirst; then he must not only have that we call the habit, but the\npowerful acts of grace.\n\nBesides, if the righteousness of Christ is not to be looked to\nfirst, but secondarily; not before, but after we be made sincerely\nrighteous; then may not faith be thus acted if a man should have\nit, until he be first a sincerely righteous person.\n\n4. This concludeth that a man may be brought from under the curse\nof the law in God's sight, before he have faith in the righteousness\nof Christ, yea before it be imputed to him: for he that in God's\naccount is reckoned sincerely righteous, is beloved of his God.\n\n5. This concludeth that a man may be from under the curse of God,\nwithout the imputation of the righteousness of Christ: For if a\nman must be sincerely righteous in God's account without it, then\nhe is from under the curse of God without it.\n\n6. This doctrine teacheth farther, that Christ came to call, and\njustify the righteous, contrary to his express word. In short,\nby this account of things, first we must be healed, and then the\nplaister comes.\n\nYea, so confident is this man in this his assertion, that he saith,\n'It is not possible any other notion of this doctrine should have\ntruth in it' (p. 226). O this Jesus! This rock of offence! But he\nthat believeth on him shall not be confounded.\n\nBut blessed be God for Jesus Christ, and for that he took our\nnature, and sin, and curse, and death upon him: And for that he\ndid also by himself, by one offering purge our sins. We that have\nbelieved have found rest, even there where God and his Father hath\nsmelled a sweet savour of rest; because we are presented to God,\neven now complete in the righteousness of him, and stand discharged\nof guilt, even by the faith of him: yea, as sins past, so sins\nto come, were taken up and satisfied for, by that offering of the\nbody of Jesus, we who have had a due sense of sins, and of the\nnature of the justice of God, we know that no remission of the guilt\nof any one can be, but by atonement made by blood (Heb 9:22). We\nalso know that where faith in Jesus Christ is wanting, there can\nbe neither good principle, nor good endeavour. For faith is the\nfirst of all graces, and without it there is nothing but sin (Rom\n14:23). We know also, that faith as a grace in us, severed from\nthe righteousness of Christ, is only a beholder of things, but\nnot a justifier of persons, and that if it lay not hold of, and\napplieth not that righteousness which is in Christ, it carrieth\nus no farther than to the [faith of] devils. We know that this\ndoctrine killeth sin, and curseth it at the very roots; I say we\nknow it, 'who have mourned over him whom WE have pierced' (Zech\n12:10), and who have been confounded to see that God by his blood\nshould be pacified towards us for all the wickedness we have done\n(Eze 16:63). Yea, we have a double motive to be holy and humble\nbefore him; one because he died for us on earth, another because\nhe now appears for us in heaven, there sprinkling for us the\nmercy seat with his blood, there ever-living to make intercession\nfor them that come unto God by him. 'If any man sin, we have an\nadvocate with the Father, Jesus Christ the righteous, and he is\nthe propitiation for our sins' (1 John 2:1,2). Yet this worketh\nin us no looseness, nor favour to sin, but so much the more an\nabhorrence of it: 'She loveth much, for much was forgiven her'\n(Luke 7:47). Yea, she weeps, she washeth his feet, and wipeth\nthem with the hairs of her head, to the confounding of Simon the\npharisee, and all such ignorant hypocrites.\n\n[The Bible the only measure and standard of truth.]\n\nBut I pass this, and come to the twentieth chapter, which is to\nlearn us by what measure and standard we are to judge of doctrines;\nand that is by the design of Christianity as stated, you must\nknow, by Mr. Fowler. Wherefore it will be requisite here again,\nthat a collection of principles and doctrines be gathered out of\nthis book, that the man that hath a short memory may be helped the\nbetter to bear them in mind, and to make them, if he shall be so\nbewitched by them, instead of the Bible, a standard for truth,\nand a rule for him to obtain salvation by.\n\nFirst then, he must know that the principle by which he must walk\nmust be the purity of the human nature, a divine or God-like nature,\nwhich yet is but an habit of soul, or more plainly the moral law,\nas written in the heart, and originally the dictates of human\nnature, a generous principle, such an one as although it respects\nlaw, yet acts in a sphere above it; above it as a written law,\nthat acts even in the first principles of it (p. 7-10).\n\nSecond, He must know, that the holiness Christ designed to possess\nhis people with, is that which we had lost in Adam, that which he\nhad before he fell, that natural old covenant Christ-less holiness\n(p. 12).\n\nThird, He must put a difference between those laws of the gospel\nthat are essential to holiness, and those positive precepts that\nin themselves are indifferent, and absolutely considered neither\ngood nor evil; but must know also that of these positive precepts,\nhe alloweth but three in the gospel, but three that are purely\nsuch; to wit, that of coming to God by Christ, the institutions\nof baptism, and the Lord's supper (p. 7-9).\n\nFourth, He must hold for certain, that the faith which entitleth\na sinner to so high a privilege as that of justification, must\nneeds be such as complieth with all the purposes of Christ's\ncoming into the world, whether at present it understands them or\nnot, and it is no less necessary it should justify as it doth so\n(p. 222).\n\nFifth, He must know, that a man may not rely upon the merits of\nChrist for the forgiveness of his sins, before he have done other\ngood works first (p. 223).\n\nSixth, And that the right explication of the imputation of Christ's\nrighteousness is this, that it consisteth in having to do with\npersons that are sincerely righteous (p. 225). For it is not\npossible for Christ's righteousness to be imputed to an unrighteous\nman (p. 120).\n\nThese things, with many like to them, being the main points by this\nman handled, and by him asserted to be the design of Christianity,\nby these we must, as by a rule and standard, understand how to\njudge of the truth of doctrines. And, saith he, 'seeing the design\nof Christianity is to make men holy, [still meaning from principles\nof humanity, and by possessing us again, with the often repeated\nholiness which we had lost,] whatsoever opinions do either directly,\nor in their evident consequences, obstruct the promoting of it,\nare perfectly false' (p. 227,228).\n\nAns. Thus with one word, as if he were Lord and Judge himself, he\nsendeth to the pit of hell, all things that sanctify or make holy\nthe hearts of men, if they oppose the design of his christianity.\nBut what if the Holy Ghost will become a principle in the hearts\nof the converted, and will not now suffer them to act simply and\nalone upon the principles of pure humanity; or what now if faith\nwill become a principle to act by, instead of these that are\noriginally dictates of human nature? Or what if a man should act\nnow as a son, rather than simply as a creature endued with\na principle of reason? I question here whether these things thus\ndoing do not obstruct, put by, yea and take the way[29] of his\npure humanity, dictates of human nature, and instead thereof act\nand govern the soul by and with their own principles. For albeit,\nthere be the dictates of human nature in the sons of men, yet\nneither is this nature, nor yet the dictates of it, laid by Jesus\nChrist as the truly christian principles in his. But you add:\n\n'Those doctrines which in their own nature do evidently tend to\nthe serving of THIS design of Christianity, we may conclude are\nmost true and genuine' (p. 229).\n\nAns. The holiness which you so often call the design of Christianity,\nbeing by yourself said to be that which we had lost, for this one\nsentence is it on which your whole book is built (p. 12), whatsoever\ndoctrine or doctor it be that asserts it, both that doctrine\nis of the devil, and that doctor an angel of darkness, or rather\na minister of Satan, become as a minister of righteousness. For\nwhere is it said in all the whole book of God, that ever the Lord\nChrist designed, yea made it his errand from heaven, to put us\nagain in possession of the holiness which we had lost? Yet this\nyou affirm, and tell us the business of your book is to prove it.\nBut blessed be God, your shifts are discovered, and your fig-leaves\nrent from off you, and the righteousness or holiness so much cried\nup by you, proved to be none of the holiness of the gospel, but\nthat which stood with perfect ignorance thereof. I might speak to\nwhat yet remains of falsehood, in the other part of this chapter;\nbut having overthrown the foundation, and broken the head of your\nLeviathan; what remains falleth of itself, and dieth of its own\naccord.\n\nWhat you say of modes or forms, and sticklers for little trifles,\nsuch as place their religion in mere externals, you may fasten\nthem where of due they belong: Yet I tell you the least of the\ncommandments of Christ is better than your Adamitish holiness.\n\n[The necessity of a sound foundation.]\n\nYour twenty-first chapter tells us, if we will believe you, how\nwe shall judge of the necessity of doctrine, to be embraced\nor rejected; also you say, it giveth us a brief discourse of the\nnature of fundamentals: But because your discourse of them is\ngeneral, and not any one particularized, I might leave you in your\ngenerals till you dealt more candidly, both with the word of God\nand your abused reader.\n\nFirst, Indeed you tell us of primary fundamentals. 'Such, as without\nthe knowledge and belief of which it is impossible to acquire\nthat inward righteousness and true holiness which the christian\nreligion aimeth at;--but the particulars of these, say you,\nI shall not enumerate, because [as will appear from what will be\nsaid anon] it is not needful to have a just table of them' (p.\n234).\n\nAns. Deep divinity! (1.) They are such as without the knowledge\nand belief of them, it is not possible we should acquire your true\nholiness; and yet for all that, it is not needful that we be told\nwhat they are, or that we should have a just table of them. (2.)\nBut if they be things necessary, things without the knowledge of\nwhich it is impossible we should be truly holy, then is it needful\nthat we understand what they are: yea, then is it needful that they\nbe written, and presented one by one unto us, that our knowledge\nof them being distinct and full, we may the better be able to\nobtain or acquire your glorious (so pretended) holiness.\n\nBut I know your primary fundamentals, they are your first principles\nof morals; not faith in the righteousness of Christ, for that\nis comprehended in your positive, and in themselves indifferent\nthings: your morals are the things in themselves absolutely\nnecessary; of an indispensable and eternal obligation (p. 8,9).\nBut,\n\nSecond, You tell us of points of faith that are secondarily fundamental;\nthe disbelief of which cannot consist with true holiness, in those\nto whom the gospel is sufficiently made known.\n\nAns. The secondary fundamentals also, are all kept close and hid,\nand not otherwise to be understood, but by implication; however,\nthe disbelief of these is not of so sad a consequence as is that\nof the former, because, say you, 'They are not in their own nature,\nholiness' (p. 235). Yea, he insinuateth that the disbelief of\nthem may stand with true holiness in those to whom the gospel is\nnot sufficiently made known.\n\nOf these secondary fundamentals therefore, whatever is their\nnumber, this is one, even coming to God by Christ; for as in p.\n7 and 9 he calleth it a positive precept, a thing that in itself\nis neither good nor evil; so here he speaks of such as are not in\ntheir own nature holy; not such, as that holiness is not in some\ndegree or other attainable without the belief of them.\n\nThat one of these secondary fundamentals intended by Mr. Fowler,\nis, that of coming to God by Christ, I farther gather, because he\nsaith, that 'in the number of these, are all such doctrines, as\nare with indisputable clearness revealed to us,' that is, by the\nholy scriptures of the New Testament (p. 235). For therein is this\nrevealed to be a fundamental; but he saith, not a primary one,\nbecause, that in itself, it is but indifferent, and not in its own\nnature good. 'Now the belief of these, saith he, though it is not\nin itself any more, than in higher or lower degrees, profitable,\n[confusions! darkness! confusion!] yet it is absolutely necessary\nfrom an external cause': That is, with such abundant clearness,\nas that nothing can cause men to refuse to admit them, but that\nwhich argueth them to be stark naught.\n\nAns. Then, hence it seems that the reason why you admit these\nsecondary sort of fundamentals, is not from any internal power,\nbut an external declaration only. 2. Nay, and you do but admit\nthem neither, and that too, for some external cause; not because\nof the worthiness of the nature of the points themselves. 3. And\nwere it not, but that you are loth to be counted stark naught in\nthe eyes of men, so far as I can discern, you would not at all\nmake profession of them, with pretence as unto God; for, say you,\n'We must take notice here, that all such points [as these][viz.\nthese fundamentals,] are not of equal necessity to be received by\nall Christians, because, that in regard of the diversity of their\ncapacities, educations, and other means and advantages, some of\nthem may be most plainly perceived by some, to be delivered in\nthe scriptures, which cannot be so by others, with the like ease.'\n\nAns. From these words I take notice of four things.\n\n1. That by this universal (all Christians) is comprehended the\nHeathen and Pagan people, they give heed to, and mind to follow\nthat light, that originally, and naturally, stirreth them to moral\nduties. These be they that want the education, and advantages\nof others, and are not in such a capacity, as they to whom these\nthings are delivered by the scriptures.\n\n2. That this people, notwithstanding they want a scripture revelation\nof these secondary fundamentals, yet have the more necessary, the\nfirst sort of fundamentals; for the secondary sort, say you, are\nnot in their own nature such, as that holiness is not in some\ndegree or other attainable without the belief of them.\n\n3. That therefore, these secondary sort of fundamentals, are only\nnecessary to be believed by them that have the indisputable (the\nscripture) revelation of them; and that, in truth, the others may\nbe saved without them.\n\n4. But yet, even those that are made capable, by education and other\nadvantages, to obtain the belief of them, ought, notwithstanding,\nnot to have the same respect for them, as for those of the first\nsort of fundamentals, because they are not in their own nature\nsuch.\n\nBut will this man know, that Christ is not only a fundamental,\nbut the very foundation of all other fundamental truths, revealed\nboth in the Old Testament and the New; and that his pure human nature,\nwith the dictates of it, with his feigned Adamitish holiness, is\nno fundamental at all; I mean no fundamental of faith, no gospel\nfundamental (1 Cor 3:14; Eph 2:19,20). Yea, will he know, that\nfrom heaven there is none other name given, than the name of Jesus\nChrist, whereby we must be saved, none other name given under the\nwhole heavens (Acts 4:12).\n\nOh the witchcrafts, by which some men's spirits are intoxicated!\nand the strength of delusion, by which some are infatuated, and\nturned aside from the simplicity that is in Jesus Christ! But I\nproceed:\n\nYour great question, or rather your Urim and Thumim, by which you\nwould have all men make judgment of their saveable, or damnable\nstate(p. 236) is, according to your description of things, most\ndevilish and destructive. For to obey God and Christ in all things,\nwith you, is to do it from principles purely human in the faith\nof this: that Christ hath designed to possess us again with that\nholiness we had lost. Again, to obey God and Christ, with you,\nis, so to obey all their laws, as respecting the first principles\nof morals; and our obedience to them, far more indispensable than\nthat of coming to God by Christ. Farther, he that obeys them in\nall things, with your directions, must not look upon faith in the\nblood of Christ, and justification by his righteousness, as the\nmain and first, but the second part of our duty; other commands,\nor precepts, more naturally holy and good, first being embraced,\nand lived in the practice of, by us.\n\nThis, I say, being the doctrine you have asserted, and the foundation\non which your Urim and Thummim stands; the foundation, with your\ntrial, are both from the devil and hell, as hath at large been\nproved, and discovered in this book.\n\nAnd I now will add, and bid you take your advantage, that should a\nman with all his might, strive to obey all the moral laws, either\nas they are contained in the first principles of morals, or in\nthe express decalogue, or Ten Commandments; without faith, first,\nin the blood, and death, and resurrection of Christ, &c. For his\njustification with God; his thus doing would be counted wickedness,\nand he in the end, accounted a rebel against the gospel, and shall\nbe damned for want of faith in the blood of the Lord Jesus.\n\n[The Christian's great principles.]\n\nYour twenty-second chapter, saith, 'That the design of Christianity,\nteacheth us what doctrines and practices we ought, as Christians,\nto be most zealous for, or against' (p. 237).\n\nAns. But there is not by that, it being rightly stated, one\nsyllable that tendeth to encourage any man, to have lower thoughts\nof coming to God by Christ, than of keeping the moral law. For\neven the first text you bring, doth utterly overthrow it. 'Contend\n[earnestly], say you, for the faith'; I answer then, not for the\nlaw of works, for the law is not of faith; but the man that doth\nthese things, shall live in them, by them. 'Contend earnestly for\nthe faith, for there are certain men crept in unawares, which were\nbefore of old, ordained unto this condemnation'; even the condemnation\nthat is to come upon them that contend against the faith; for\nthese ungodly men turn the grace of God into lasciviousness, and\ndeny the only Lord God, and our Lord Jesus Christ. Now these\ncreeping ungodly men, may be divided in three ranks.\n\n1. Such as by principle, and practice both, say, 'Let us do evil,\nthat good may come: whose damnation is just' (Rom 3:8).\n\n2. Such as by practice only, appear to be such, denying to profess\nthe principle thereof, such are they that made excuse and delay,\nwhen invited to come to the wedding (Matt 22:1-5; Luke 14).\n\n3. There is yet another sort; and they are such as seem to deny\nit, both in principle, and practice also; only they do it covertly,\nPRIVILY bringing in damnable heresies, even denying the Lord that\nbought them. These 'bring upon themselves swift destruction' (2\nPeter 2:1).\n\nThis third sort, made of the doctrine of grace, and of the forgiveness\nof sins, through the faith of the righteousness of Christ, a loose\nand licentious doctrine, or a doctrine that giveth liberty to the\nflesh. By reason of these the way of truth is evil spoken of, and\nthe hearts of innocent ones alienated therefrom. These will not\nstick to charge it upon the very chief of the brethren, if they\nshall say, 'As sin abounded, grace hath much more abounded: that\nthey press men to do evil, that good may come of it' (Rom 3:8,9).\nBut, as I said, these vilify Christ, not with open words, but\ncovertly; privily they bring in their blasphemy under a cloak,\ncrying, the law, holiness, strictness, good works, &c. Besides,\nthese clothe their doctrines with names and notions that belong\nnot at all unto them; as of Christ, grace, the spirit, the gospel,\nwhen there is only there, the devil, and his angels, and errors;\nas angels of light, and ministers of righteousness. Of this last\nsort are you, and the subject matter of your book; for you bring\ninto the world an anti-gospel holiness, anti-gospel principles,\nand anti-gospel fundamentals; and that these things might be\nworshiped by your disciples, you give them the name of holiness,\nthe design of Christ, and of Christianity; by which means you remove\nthe Christ of God, from before, and set him behind, forbidding\nmen to believe on him, till they have practised your things first:\nnay, after they have practised yours, they then must come to God\nby him, still respecting the principles and dictates of humanity, as\nthings of the greatest weight, things that are good in themselves;\nstill considering that 'coming to God by Christ, is not good in\nitself, but so only upon the account of certain circumstances; a\nthing in itself of an indifferent nature, and absolutely considered\nneither good nor evil.'\n\nWherefore, Sir, laying aside all fear of men, not regarding what\nyou may procure to be inflicted upon me for this my plain dealing\nwith you, I tell you again, that yourself is one of them, that\nhave closely, privily, and devilishly, by your book, turned the\ngrace of our God into a lascivious doctrine, bespattering it with\ngiving liberty to looseness, and the hardening of the ungodly in\nwickedness, against whom, shall you persist in your wickedness, I\nshall not fail, may I live, and know it, and be helped of God to\ndo it, to discover yet farther the rottenness of your doctrine,\nwith the accursed tendencies thereof.\n\nWhat you say about 'doubtful opinion, alterable modes, rites, and\ncircumstances in religion' (p. 239). I know none so wedded thereto\nas yourselves, even the whole gang of your rabbling counterfeit\nclergy; who generally like the ape you speak of,[30] lie blowing\nup the applause and glory of your trumpery, and like the tail,\nwith your foolish and sophistical arguings, you cover the filthy\nparts thereof, as you sweetly argue in the next chapter (p. 242)\nsaying, 'Whatsoever of such are commended by the custom of the place\nwe live in, or commanded by superiors, or made by any circumstance\nconvenient to be done, our christian liberty consists in this,\nthat we have leave to do them.'[31] So that do but call them things\nindifferent, things that are the customs of the place we live in,\nor made by ANY circumstance convenient, and a man may not doubt but\nhe hath leave to do them, let him live at Rome or Constantinople,\nor amidst the greatest corruption of worship and government. These\nare therefore doubtless, a third sort of fundamentals, by which\nyou can wrestle with conviction of conscience, and stifle it; by\nwhich you can suit yourself for every fashion, mode, and way of\nreligion. Here you may hop from Presbyterianism, to a prelatical\nmode; and if time and chance should serve you, backwards, and\nforwards again: yea, here you can make use of several consciences,\none for this way now, another for that anon; now putting out the\nlight of this by a sophistical delusive argument, then putting\nout the other, by an argument that best suits the time.[32] Yea,\nhow oft is the candle of the wicked put out, by such glorious\nlearning as this. Nay, I doubt not, but a man of your principles,\nwere he put upon it, would not stick to count those you call\ngospel-positive precepts, of no value at all in the christian\nreligion; for now, even now, you do not stick to say that, that\neven that of going to God by Christ, is one of these, and that\nsuch an one, as if absolutely considered in itself, is neither\ngood nor evil. How then, if God should cast you into Turkey,\nwhere Mahomet reigns as Lord? It is but reckoning that it is the\nreligion, and custom of the country, and that which is authorized\nby the power that is there; wherefore it is but sticking to your\ndictates of human nature, and remembering that coming to God by\nChrist is a thing of an indifferent nature in itself, and then for\npeace sake, and to sleep in a whole skin, you may comply, and do\nas your superior commands. Why? Because in Turkey, are your first\nsort of fundamentals found: there are men that have human nature,\nand the law of morals written in their hearts; they have also the\ndictates thereof written within them, which teach them, those you\ncall the eternal laws of righteousness; wherefore you both would\nagree in your essential, and immutable differences of good and\nevil (p. 6), and differ only about these positive laws, indifferent\nthings. Yea, and Mahomet also for the time, because by a custom\nmade convenient, might be now accounted worshipful, and the\ncircumstances that attend his worship, especially those of them\nthat clash not with the dictates of your human nature, might also\nbe swallowed down.\n\nBehold you here then, good reader, a glorious Latitudinarian, that\ncan, as to religion, turn and twist like an eel on the angle; or\nrather like the weather-cock that stands on the steeple.\n\n'For [saith he] our refusing to comply with either of these can\nhardly proceed from anything better than a proud affectation\nof singularity, or at best, from superstitious scrupulosity' (p.\n2424).\n\nDo but believe him therefore in what he saith, and you cannot\nchoose but be ready with him to comply with all modes that may\nserve for advantage.\n\nBesides, he saith, 'that the word superstition, in the Greek implieth,\na frightful, and over-timorous apprehension of the divine nature;\nand consequently a base and under-valuing conception of it.'\n\nSo that to be tender of conscience, especially in things of divine\nworship, binding up the soul to the words of the everlasting\ntestament, in such things especially, as a fool can call little,\nand insignificant trivial matters, rendereth a man such an one as\nhath a very erroneous conscience.\n\nBut he would not be understood (p. 244) as if he here intended\nto vilify things that are plainly commanded, or to tolerate that\nwhich is plainly forbidden, only he would have all things that may\nfall within the reach of these two general heads, be examined by\nthis general rule, 'HIS description of the design of Christianity.'\n\nAns. But I could tell him, that whatsoever is imposed as a part of\nGod's worship, is judged by a better rule than his, both as to its\ngoodness and badness, neither can we account any thing indifferent\nthat is a part thereof. Besides, whatsoever is reputed a part of\nGod's worship, layeth hold on the conscience of the godly: although\na ranting Latitudinarian may say, 'If the devil should preach,\nI would hear him, before I would suffer persecution.' As a brave\nfellow which I could name, in his zeal was pleased to declare.\n\nBut what trust should any man put to the rule to which you direct\nhim for help, and relief therein; seeing that from the beginning\nto the end, from the top to the bottom, it is a cursed blasphemous\nbook; a book that more vilifieth Jesus Christ, than many of the\nQuakers themselves: for which of them said worse of him, and make\ncoming to God by him, a more insignificant thing, than you by your\npretended design of Christianity have done.\n\nWe have therefore a more sure word of the prophets, to the which\n'we do well to take heed' (2 Peter 1:19), by which, both your\ndoctrine, and practice, is already judged to be naught, as will be\nfarther discovered time enough, when you shall justify or condemn\nparticulars.\n\nYour twenty-fourth chapter I shall now pass by, until I can better\ncompare you and popery, against which you there so stoutly[33]\ndiggle together.\n\n[The scandalous lives and foolish doctrines of state priests, not\nthe true ground of dissent.]\n\nYour twenty-fifth chapter carrieth in it an hideous outcry against\nmany of your ministers and guides, complaining and confessing, 'That\nno one thing hath so conduced to the prejudice of your church of\nEngland, and done the separating parties so much service, as the\nscandalous lives of some that exercise the ministerial function\nin her' (p. 258).\n\nAns. I will grant it, if you respect these poor carnal people,\nwho yet have been shamed from your assemblies, by such vicious\npersons you mention: but the truly godly, and spiritually judicious\nhave left you from other arguments, of which I shall not here\ndilate.\n\nBut from p. 261 to the end of the chapter, you take upon you to\nparticularize other of your ministers that are an offence to you,\nand to the design of your Christianity.[34]\n\n1. 'Such as affect to make people stare at their high flown bombast\nlanguage, or to please their phantasies with foolish jugglings,\nand pedantic or boyish wit; or to be admired for their ability in\ndividing of an hair, their metaphysical acuteness, and scholastic\nsubtilty, or for their doughty dexterity in controversial squabbles.'\nAnd I add, had you joined herewith, such as vilify and trample\nupon the blood of the Lord Jesus, preferring the snivel of their\nown brains before him, you had herein but drawn your own picture,\nand given your reader an emblem of yourself.\n\n2. The second sort you blame, are 'such as seek to approve themselves\nto their auditories to be men of mysteries, and endeavour to\nmake the plain and easy doctrines of the gospel as intricate and\nobscure as ever they are able.' I will add to these, such as take\naway the doctrine of faith, and that set themselves and their\nworks in the room thereof: such as have sought to overturn the\nfoundation, Jesus Christ, and have made coming to God by him, in\nitself of a far more indifferent nature than the dictates of our\nhumanity.\n\n3. Another sort (you say) are 'such as preach upon free grace,\nand christian privileges, otherwise than as motives to cite to\nobedience, and never scarce insist upon any duties, but those of\nbelieving, laying hold on Christ's righteousness, applying the\npromises, and renouncing our own righteousness,' which they that\nhave none at all to renounce, have a mighty kindness for.\n\nAns. (1.) Who they are that preach free grace in your church, to\nexcite men to uncleanness, you may know better than I. But if these\nwords, otherwise than to cite men to obedience, be thus thrust in,\nof purpose thereby to speak evil of the preachers of free grace,\nand the exalters of the imputed righteousness of Christ, then look\nto it; for such venom language as this, doth but involve you within\nthe bowels of that most dreadful prophecy, concerning the false\nprophets of the last days, that shall privily bring in damnable\nheresies, even denying the Lord that bought them.\n\n(2.) The preaching of free grace, pressing to believing, and laying\nhold on Christ's righteousness, is the most available means under\nheaven, to make men holy, and righteous:[35] 1. Before God. 2.\nThen before men.\n\n(3.) The preaching of these are first, and principally to beget\nfaith, to beget life, to beget souls to God; yea, to beget in\nmen such a principle, whereby they may serve God acceptably, with\nreverence and godly fear.\n\n(4.) But to preach free grace, doth much condemn your free will;\nto preach Christ's righteousness doth utterly curse, and condemn\nyours; and to preach the promise of grace, doth quite shut out a\ncovenant of works: therefore no marvel if you, who are so wedded\nto these things, be such an enemy to free grace, the righteousness\nof Christ, and the gospel promises, that you make even these things\na characteristical note (first abusing the consequences of them)\nof a church-troubling preacher.\n\n(5.) You tauntingly proceed, saying, 'such preachers also press\nus to renounce our own righteousness, which they that have none\nat all to renounce, have a mighty kindness for.'\n\nAns. Indeed those that have a righteousness of their own, as the\npharisees, and hypocrites of old, had never much kindness for the\ndoctrine of grace, and the ministers of Christ, but the publicans\nand harlots had: and therefore, these, while they that had\nrighteousness stumbled and fell, entered into the kingdom of heaven.\n'The publicans and the harlots go into the kingdom of God before\nyou.' But what righteousness have you of your own, to which you\nso dearly are wedded, that it may not be let go, for the sake of\nChrist? seeing also so long as you go about to establish it, you\nsubmit not yourself 'to the righteousness of God' (Rom 10:3).\nYea, why do you taunt those ministers that persuade us to renounce\nour own righteousness, and those also that follow their doctrine?\nSeeing this was both the doctrine and practice of Paul and all\nothers, save only those that had Moses' veil over their hearts.\n\nAnother sort of ministers that you say are enemies to the promoting\nof holiness, are such as 'are never in their element, but when\nthey are talking of the irrespectiveness of God's decrees, the\nabsoluteness of his promises, the utter disability and perfect\nimpotence of natural men, to do any thing towards their own\nconversion, and that insist with great emphasis, and vehemence,\nupon such like false, and dangerous opinions' (p. 262).\n\nAns. The men that preach these things, being rightly stated, preach\nthe truth of God, if the scriptures may bear sway; they having\nall been proved the truth of the gospel, both by the prophets and\napostles: and when you shall think meet by argument to contradict\nthem, either I, or same other may show you the folly of your\nundertaking. In the mean time let the reader take notice that here\nyou have judged not by scripture, nor by reason, but upon a bare\npresumption, arising from your pride or ignorance. Wherefore pray\nyou in your next, shew us, (1.) What is in man that the decree of\nelection should respect as a thing foreseen of God, to prevail\nwith him to predestinate him to eternal life by Jesus Christ our\nLord. (2.) Make it manifest that in the word of God there neither\nis, nor can be any absolute promise contained. (3.) Shew us what\nability there is in a natural man, as such, to do things towards\nhis own conversion; I mean things immediately tending to, and that\nmust infallibly consummate therein, and let us see what things\nthey are. And know that when you have well done all this, according\nto the scriptures of truth, that then it will be time enough to\ncondemn the contrary for false, and dangerous opinions.\n\nBut shall I speak the truth for you? The reason of this your\npresumptuous exclamation, and condemnation of these things; is\nbecause they stand in the way of promoting your ignorant, tottering,\npromiseless, and gospelless holiness; they stand in the way\nof old Adam, they stand in the way of your dunghill rebellious\nrighteousness, they stand in the way of your freedom of will,\nand a great rabble more of such like pretended virtues. Yea, they\ndo, and must, and shall stand there, when you and the rest of the\nSocinians, and Quakers, have said their all against them.\n\nThere is yet another sort of preachers whom you condemn, and so do\nI as well as you, though not in your spirit, nor to advance your\npestiferous principles: and they are 'such as make it their great\nbusiness, to advance the petty interest of any party whatsoever,\nand concern themselves more about doing this, than about promoting,\nand carrying on that, wherein consists the chief good of all mankind,\nand are more zealous to make proselytes to their particular sects,\nthan converts [I will add first to Jesus Christ, and then] to an\nholy life; and press more exact and rigid conformity to their modes\nand forms, than to the laws of God, and the essential duties of\nthe christian religion' (p. 263).\n\nLastly, The caution which you give to ministers, because there\nwanteth for it, among you a foundation, is to be esteemed but an\nerror, and an abuse of the words, and practices of the apostle.\nAnd as for your subtil and close incensing the power to persecute\nNonconformists, know that we are willing, God assisting, to overcome\nyou with truth and patience, not sticking to sacrifice our lives,\nand dearest concerns in a faithful witness-bearing against your\nfilthy errors, compiled and foisted into the world, by your devilish\ndesign to promote Paganism, against Christianity (p. 265,266).\n\n[A compliant temper may prove dangerous.]\n\nI come now to your twenty-sixth chapter, which is spent to prove,\n'That an obedient temper of mind, is a necessary and excellent\nqualification to prepare men for a firm belief, and a right\nunderstanding of the gospel of Christ' (p. 267).\n\nAns. 1. Forasmuch as the obedient temper you mention, is precedent\nto, or before, faith, and the right understanding of the gospel,\nit must needs be also, that which stands with unbelief, and\nignorance of the same. Now that this should be an excellent, and\nnecessary qualification, to a firm belief, and right understanding\nof the gospel, is altogether without proof, and truth. But this\nis affirmed for the farther promoting of your human nature, and\nthe things that originally are dictates thereof. But,\n\n2. The obedience, or inclination to obedience, that is before faith,\nor the understanding of the gospel, is so far off from being an\nexcellent preparative, or good qualification for faith, and the\nknowledge of the gospel, that in its own nature, which is more\nthan in its consequences, it is a great obstruction thereto.\n\nFor, while a man remains faithless and ignorant of the gospel, to\nwhat doth his obedient temper of mind incline? Not to faith, nor\nthe gospel of Christ; for with these, as yet you suppose he hath\nnot to do; therefore he inclineth to the law of morals, either\nas it was delivered in tables of stone from Sinai, or as written\nin the hearts of all the children of men, to it, under the last\nconsideration, which is in truth, the most heathen and pagan to\nit, as so you intend, your obedient temper of mind should incline\n(p. 7-10).\n\nNow this doctrine, being in itself of quite another nature than\nthe doctrine of faith, and also, as such, a covenant by itself,\nit requireth the mind by virtue of its commands, to stand to THAT,\nand to rest in that; for of necessity, the heart and mind of a man\ncan go no farther than it seeth, and hath learnt, but by this moral\ndoctrine, the heart and mind is bound and limited to itself, by\nthe power of the dictate to obedience, and the promise of obtaining\nthe blessing, when the preceptive part of it is fulfilled. Hence\nPaul tells us, that though that ministration, that was written,\nand engraven in stones, (which in nature is the same with this)\nis glorious, yet these imperfections attended the man that was in\nit (2 Cor 3).\n\n1. He was but within the bounds of the ministration of death.\n\n2. In this estate he was blind, and could not see how to be delivered\ntherefrom: 'The vail is over their heart,' so that they could not\nheretofore, neither can they now, see to the end of that which\nwas commanded, neither to the perfection of the command, nor their\nown insufficiency to do it, nor to the death and curse of God,\nthat attended him, that in every thing continued not in [all] that\nwas written in the book of the law to do them.\n\n3. Every lecture, or reading of this old law, is as a fresh\nhood-winking of its disciples, and a doubling of the hindrance of\ntheir coming to Christ for life. 'But their minds were blinded,\nfor until this day, remaineth the same vail untaken away in reading\nof the old testament; which vail is done away in Christ. But even\nunto this day, when Moses is read, the vail is upon their hearts'\n(2 Cor 3:14,15).\n\nAnd let the reader note, that all these things attend the doctrine\nof morals: the ceremonies being in themselves more apt to instruct\nmen in the knowledge of Christ, they being by God's ordination,\nfigures, shadows, representations, and emblems of him; but the morals\nare not so, neither, as written in our natures, nor as written and\nengraven in stones (Gal 3:24). Wherefore, your so highly commended\nobedient temper of mind, you intending thereby an hearty compliance\nbefore faith, with morals for righteousness, is so far off from\nbeing an excellent temper, and a necessary qualification, to help\na man to a firm belief, and right understanding of the gospel;\nthat it is the most ready way of all ways in the world, to keep a\nman perpetually blind, and ignorant thereof. Wherefore the apostle\nsaith, that the vail, the ignorance, cannot be taken away, but\nwhen the heart shall turn to the Lord, that is, from the doctrine\nof morals, as a law and covenant in our natures, or, as it was\nwritten and engraven in stones, to Christ for mercy to pardon\nour transgressions against it, and for imputative righteousness\nto justify us from it. While Moses is read, the vail is over the\nheart; that is, while men with their minds stand bending also to\ndo it. But mark, when it, the heart, shall turn to the Lord, or\nto the word of the gospel, which is the revelation of him, then\nthe vail shall be taken away.\n\nAnd hence it will not be amiss, if again we consider how the\nHoly Ghost compareth, or setteth one against another, these two\nadministrations.\n\nThe law he calls the letter, even the law of morals, that law\nthat was written and engraven in stones. The other ministration,\nhe calls the ministration of the spirit, even that which Christ\noffered to the world, upon believing.\n\nAgain, he denieth himself to be a minister of the law of morals.\nHe hath made us able ministers of the New Testament, not of the\nletter, or law; but of the spirit or gospel. The reason is, for\nthe letter, or law, can do nothing but kill, curse, or condemn;\nbut the spirit, or the gospel, giveth life. Farther, in comparing,\nhe calls the law, the ministration of death, or that which layeth\ndeath at the doors of all flesh; but the gospel, the ministration\nof righteousness, because, by this ministry, there is a revelation\nof that righteousness that is fulfilled by the person of Christ;\nand to be imputed for righteousness to them that believe, that\nthey might be delivered from the ministration of death. How then?\nHath the ministration of God no glory? Yes, forasmuch as it is a\nrevelation of the justice of God against sin. But yet again, its\nglory is turned into no glory, when it is compared with that which\nexcelleth. 'But if the ministration of death, written and engraven\nin stones, was glorious, so that the children of Israel could not\nstedfastly behold the face of Moses for the glory of his countenance;\nwhich glory was to be done away; how shall not the ministration of\nthe Spirit be rather glorious? For if the ministration of condemnation\nbe glory, much more doth the ministration of righteousness exceed\nin glory. For even that which was made glorious had no glory in\nthis respect, by reason of the glory that excelleth' (2 Cor 3:7-10).\n\nSo then, your obedient temper of mind, forasmuch as it respecteth\nthe law of morals, and that too, before faith, or a right\nunderstanding of the gospel, is nothing else but an obedience to\nthe law, a living to death, and the ministration of condemnation;\nand is a persuading the world, that to be obedient to that\nministration, that is not the ministration of the gospel, but\nholdeth its disciples in blindness and ignorance, in which it\nis impossible Christ should be revealed, is an excellent, yea,\na necessary qualification to prepare men for a firm belief, and\na right understanding of the gospel of Christ, which yet even\nblindeth, and holdeth all blind that are the followers of that\nministration. I come now to your proof, which indeed is no proof\nof this anti-gospel assertion, but texts abused, and wrested out\nof their place, to serve to underprop your erroneous doctrine.\nThe first is, 'If any man will do his will, he shall know of the\ndoctrine, whether it be of God, or whether I speak of myself'\n(John 7:17, p. 268).\n\nAns. This scripture respecteth not at all the moral law, or obedience\nto the dictates of human nature, as an acceptable qualification\nprecedent to faith; or that, for the sake of which God will give\nmen faith in, and a right understanding of the gospel, but is\nitself an immediate exhortation to believing, with a promise of\nwhat shall follow; as who shall say, The Father hath sent me into\nthe world to be salvation to it, through faith in my blood: My\nFather's will therefore is, 'that men believe in me'; and if any\nwill do his will, he shall know of the doctrine, he shall feel\nthe power thereof, by the peace and comfort that will presently\npossess the soul, and by the holy effects that follow.\n\nThat this is the true exposition of this place will be verified\nif you consider, that to do the will of God, in a New Testament\nsense, is to be taken under a double consideration. 1. As it\nrespecteth Christ. 2. Man.\n\n1. As it respecteth Christ, so it concerns his completing the\nredemption of man by himself, by his own personal performances\n(John 6:38,39; Heb 10:5-10).\n\n2. As it respecteth man, it doth first and immediately respect\nour believing on him for remission of sins and eternal life. 'And\nthis is the will of him [the Father] which sent me [saith Christ]\nthat every one that seeth the Son, and believeth on him, may have\neverlasting life: and I will raise him up at the last day' (John\n6:40). This then is the will of God; that men do believe in Jesus\nChrist.\n\nAgainst, when the Jews asked Jesus Christ what they should do,\nthat they might work the works of God, he did not send them first\nto the moral precept, or to its first principles in the hearts of\nmen; by obeying that, to fit themselves for faith; but immediately\nhe tells them, 'This is the work of God, that ye believe on him\nwhom he hath sent' (John 6:29). This is the work of God; that\nis, 'This is his commandment, That we should believe on the name\nof his Son Jesus Christ, and love one another, as he gave us\ncommandment' (1 John 3:23). If any man will do his will, he shall\nknow of the doctrine, that is, as I have said, he shall feel, and\nhave the authority of this faith in his heart, both to give peace\nand joy in his heart, and assurance, and the sealing of his soul\nto glory. For all these things come in upon believing first in\nChrist.\n\n1. 'By faith we have peace with God' (Rom 5:1).\n\n2. 'We have joy and peace through believing' (Rom 15:13).\n\n3. 'Assurance comes also through believing' (John 6:69; Heb 10:22).\n\n4. Yea, and the sealings up to eternal life; 'In whom also after\nthat ye believed, ye were sealed with that holy spirit of promise'\n(Eph 1:13).\n\n5. Sanctification, and a right obedient temper, is not to be found\nin men before, but after they have believed; 'He purified their\nhearts by faith' (Acts 15:9). Yea, heaven and eternal happiness\nis promised to them who are sanctified by faith which is in Christ\n(26:18).\n\nThis first text, therefore, hath been by you abused, in that you\nhave ungodlily strained it, but in vain, to make it warrant your\nheathenish preparations to faith.\n\nThe second scripture; 'He that is of God heareth God's words; ye\ntherefore hear them not, because ye are not of God' (John 8:47).\n\nAns. This scripture supposeth men must first be of God, before they\ncan hear God's word; before they can hear it with the hearing of\nfaith; and therefore nothing respecteth those that before they\nhave faith, live in the law of works; and least of all, those that\nbecome obedient thereto, that thereby they may obtain everlasting\nlife. For these are not of God, not of him in a New Testament\nsense; not sons, because they are born of men, of the will of men,\nof the law, and according to the wisdom of flesh and blood (John\n1:12,13).\n\nYour third scripture is, 'And as many as were ordained to eternal\nlife believed' (Acts 13:48). Which text you thus expound: 'That as\nmany of the Gentiles as were disposed, or in a ready preparedness\nfor eternal life, believed; that is, those which were proselytes\nof the gate, who were admitted by the Jews to the hope of eternal\nlife, and to have their portion in the age to come, without\nsubmitting to their whole law, or any more than owning the God of\nIsrael, and observing the seven precepts of Noah' (p. 269)[36].\n\nAns. 1. That obedience to the moral law is not a preparative to\nfaith, or an excellent and necessary qualification to the right\nunderstanding of the gospel I have proved.\n\n2. That to be a Jewish proselyte was to live in the faith of\nMessias to come, is the strain of all the scriptures that have to\ndeal with them.\n\n3. But that ordaining men to eternal life respects an act of the\nJews, or that the Jews did dispense with the Gentile proselytes,\nin their casting off all their laws, but the seven precepts of\nNoah.\n\n4. Or that God counted this a fit, or forerunning qualification\nto faith in Jesus Christ, neither stands with the word of God,\nnor the zeal of that people.\n\n5. Besides, the words presently following seem to me to insinuate\nmore, viz. That the Jews and religious proselytes that adhered\nto Paul at his first sermon (v 43), did contradict and blaspheme\nat his second (v 45), and moreover, that it was they that raised\npersecution upon him, and expelled him out of their coasts (v 50).\nWhen the Gentiles, even those that were more barbarously ignorant\nat his coming, when they heard that by Christ there was offered to\nthem the forgiveness of sins, they believed (v 48), and glorified\nthe word of the Lord: The wisdom of heaven so disposing such of\ntheir hearts, that were before by HIM, not by Jews ordained to\nlife. 'And as many as were ordained to eternal life, believed.'\n\nBut you come again, in p. 269 to the scripture first urged by you,\n'If any man will do his will,' &c. and you tell us, that this must\nalso needs be implied, he shall rightly understand the doctrine\ntoo; which word (understand) you so carry, as may best help you\nin case you should meet with an adversary. As if any should thus\nobject, that here you have granted that the words make promise of\nan understanding of the gospel; yea require in it the very first\nact of the will; then you readily shift it by saying, That this is\nimplied only, suggesting that obedience to morals is expressed,\nand therefore must first be thought on and done. But if one of\nyour brotherhood stop here, and make the objection; then you add,\n'It is knowledge, at least, in all the necessary points thereof,\nabsolutely necessary and essential parts, from among which you\nlong since did cast out, \"Coming to God by Jesus Christ.\"' Yea you\nadd, 'That by [that which you call] the design of the gospel, it\nmay be presumed, that whosoever considereth it, with a design of\nbeing so, [that is, of living up to human principles, and that\ndesireth to be possessed again of the holiness he hath lost, for\nthat is it for the proof of which you have written above 300 pages]\nhe must needs believe the gospel to have come from God, and also\nbe enlightened in the true knowledge of at least the necessary\npoints of it,' viz. All moral duties contained therein, which are\nnever a one of them as such an essential of the gospel, but are\nsuch duties as are consequential to the belief thereof.\n\nWherefore, although you feign it, 'this honest temper,' as you\ncall it, will not help you, 1. To judge of the gospel without\nprejudice; nor 2. To evidence it with satisfaction; nor 3. Secure\nthose in whom it is from error and delusion; no man being more\nbrutish or heathenish, nor so void of satisfaction about it, nor\nmore involved in error concerning it, than yourself; being truly\nwhat you charge upon others; 1. Grossly ignorant; 2. Too highly\nopinionate; 3. Proud in affectation; 4. Liquorish; 5. A self-lover;\n6. And for your blasphemy under the just judgment of God. 'If our\ngospel be hid, it is hid to them that are lost: In whom the god\nof this world hath blinded the minds of them which believe not,\nlest the light of the glorious gospel of Christ, who is the image\nof God, should shine into them' (2 Cor 4:3,4).\n\n['For me to live is Christ' includes in it more than good habits\nor holy frames of soul.]\n\nI am come now to your last chapter, which tells us wherein the\nessence and life of Christianity consisteth, viz. In a good state\nand habit of mind, in a holy frame and temper of soul (p. 282).\n\nAns. 1. It consisteth in a life of faith, when I live in the belief\nof this, that Christ loved me, and gave himself for me. 'The life\nthat I now live in the flesh [saith Paul] I live by the faith of\nthe Son of God, who loved me, and gave himself for me.'\n\n2. And besides, a good state and habit of mind, or an holy frame\nand temper of soul, in your notion of them, which respecteth purely\nobedience to morals, from natural impulses, or dictates of our\nhumanity, they are rather heathenish than Christian, and being\nalone, end in death rather than life. 'As many as are of the\nworks of the law, are under the curse,' he saith not they that\nsin against it, but they that are OF the works of it, such as do\njustice, righteousness, charity, goodness, mercy, patience, and\nall kind of moral duties, from principles human, natural, or as\nmen, they are under the curse, because they have sinned first, and\nalso are infirm and weak in their pursuit after the perfections\nthey desire. These follow after righteousness, but that flies\nfrom them; wherefore they do not obtain it, because they seek it\nnot by faith in Christ, but as it were by the works; the righteous,\ngood, and holy works of the law (Rom 9:30,32). But you add,\n\n'It is such a habit of mind, such a frame and temper of soul, as\nesteemeth God as the chiefest good, and preferreth him and his\nSon Jesus Christ before all the world, and that prizeth above all\nthings an interest in the divine perfections,' &c. (p. 282).\n\nAns. 1. God must needs be esteemed the chiefest good, by all that\nhave but, and are ruled by, the light of nature, because they see\nhim by his works to be almighty, merciful, and eternal (Rom 1:20).\nBut this may be where the knowledge of the man, the Mediator is\nnot; therefore this, in this and in your sense, cannot be of the\nessence of Christianity, for that it is common to all the world.\nThat estimation of God which is common to natural men, cannot be\nof the essence of Christianity, because they want that knowledge\nof him that comes by Jesus Christ, and so are not capable to esteem\nof him under a Christian consideration.\n\nBut you say, 'it is that good habit and temper of mind that\npreferreth God, and his Son Jesus Christ, before all the world.'\n\nAns. He that esteemeth God above all, must needs, at least in his\njudgment, so prefer him; but whereas you add, and his Son Jesus\nChrist, you put in them words but as a cloak, for yourself have\nnot preferred his Son Jesus Christ, no, not before a moral law, no\nnot before your obedience to it, although but by human principles;\nyea, you have accounted the command of God, by which we are\nenjoined by him to come to God, a thing in itself but like levitical\nceremonies, or as Baptism and the Lord's Supper; a thing in itself\nindifferent, and absolutely considered neither good nor evil (p.\n7,8,9).\n\nYou add; 'It is such a temper as prizeth above all things, an\ninterest in the divine perfections; such as justice and righteousness,\nuniversal charity, goodness, mercy, patience, and all kinds of\npurity' (p. 282).\n\nAns. Seeing by these expressions you only intend moral virtues,\nand those that are inherent in you, and originally operations of\nhumanity, it is evident that you have but impiously and idolatrously\nattributed to your own goodness so high and blessed a title. For\nwhatsoever is in your nature, and originally the dictates thereof,\nand whatsoever proficiency you make therein by human principles,\nand helps of natural endowments; these things are but of yourself,\nyour own justice, your own righteousness, your own charity,\ngoodness, mercy, patience, kindness, &c. Now to call these the\ndivine perfections, when they are only your own human virtues,\nbespeaks you, I say, fond, impious, and idolatrous, and shews you,\nin the midst of all your pretended design to glorify God, such an\none who have set up your own goodness with him, yea and given it\nthe title of his blessed grace and favour.\n\nThat scripture you mention (Rom 14:17), although by the word\nrighteousness there, is intended obedience to the moral law, yet\nto it by persons already justified by Christ's righteousness; hence\nthey are said to do it in the joy and peace of the Holy Ghost,\nor by the joy and peace which they had by faith in Christ's\nrighteousness, as revealed to them by the Spirit of God. Hence\nagain, they are said in IT to serve Christ, or to receive the law\nat his hand, which he giveth to them to walk after, having first\njustified them from the curse thereof by his blood.\n\n2. The law was given twice on Sinai, the last time, with a proclamation\nof mercy going before, and he that receiveth it thus, receiveth\nit after a gospel manner. For they as justified persons are dead\nto the law as a covenant of works by the body of Christ, that they\nmight live to another, even to him that is raised from the dead\n(Rom 7; Gal 2:19). But you by this scripture intend not this\ndoctrine, for you make justification by Christ, come after, not\nbefore obedience to the law; yea, you make obedience thereto,\nthe essential, and coming to God by Christ, but a thing of a more\nremote nature, from true and substantial gospel-righteousness.\n\nIn p. 283, you speak again of the old principle, and thus you\ncomment, 'A principle of holiness that respecteth duty, as with\nrespect to the nature of the command, so not with respect to the\nduty as occasioned by certain external inducements and motives,\nbut from a good temper and disposition of soul.'\n\nAns. This I say, still respecting your old principle of humanity,\nand the purity of your nature, the most amounts but to this: Your\nprinciple is confined to a liberty of will and affections, with\nrespect to doing of the law of works, which many have professed\nto have, and do before you, and yet have come short of the glory\nof God. For as I told you before, I tell you now again, that the\ngospel-principles are the Holy Ghost and faith, which help that\nsoul in whom they dwell to count believing in Jesus Christ the\ngreat and essential part of our Christianity, and our reckoning\nourselves pardoned for the sake of him: 'And thus being set free\nfrom sin, we become the servants of God, and have our fruit unto\nholiness, and the end everlasting life' (Rom 6:22).\n\nYour description of a child of Abraham, you meaning in a New\nTestament sense, is quite beside the truth. For albeit, the sons\nof Abraham will live holy lives, and become obedient to the\nsubstantial laws; yet it is not their subjection to morals, but\nfaith in Jesus, that giveth them the denomination of children of\nAbraham. 'Know ye, therefore, that they that are of faith are the\nchildren of faithful Abraham: They that are of faith, the same are\nthe children of Abraham: Yea, they that are of faith are blessed\nwith faithful Abraham' (Gal 3:7,9). In p. 284, you say, 'That\nthere is no one duty more affectionately recommended to us in the\ngospel than is alms-giving.'\n\nAns. Yes, That there is, and that which more immediately respecteth\nour justification with God, than ten thousand such commandments;\nand that is faith in Christ. Alms-deeds is also a blessed command;\nyet but one of the second table, such as must flow from faith going\nbefore. Faith I mean that layeth hold on Christ's righteousness,\nif it be accepted of God. For before the heart be good the action\nmust be naught; now the heart is good by faith, because faith, by\napplying Christ's righteousness, makes over [a] whole Christ to\nthe soul, of whose fulness it receiveth, and grace for grace (John\n1:16). Many things in this last chapter are worthy reprehension,\nbut because you tell us, in the last two pages thereof, is the\nsum of all that need to be said, I will immediately apply myself\nto what is there contained.\n\nYou say (p. 296), 'It is not possible we should not have the design\nof Christianity accomplished in us, and therefore that we should\nbe destitute of the power of it, if we make our Saviour's most\nexcellent life the pattern of our lives.' By our Saviour's life,\nas by a parenthesis you also express, you mean, as yourself hath in\nshort described it (ch 5) viz., 'The greatest freedom, affability,\ncourtesy, candour, ingenuity, gentleness, meekness, humility,\ncontempt of the world, contention, charity, tenderness, compassion,\npatience, submission to the divine will, love of God, devoutest\ntemper of mind towards him, mighty confidence and trust in God,'\n&c.\n\nAns. Our Saviour's life, in not only these, but all other duties\nthat respected morals, was not principally or first to be imitated\nby us, but that the law, even in the preceptive part thereof,\nmight be fully and perfectly fulfilled for us. 'Christ is the end\nof the law for righteousness'; the end, not only of the ceremonial\nlaw, but the ten commandments too; for if the word righteousness,\nrespecteth in special them. 'Jesus increased in favour with God'\n(Luke 2:52; Matt 3:17). This respecteth him as made under the law,\nand his pleasing of God in that capacity. So also doth that, 'In\nhim I am well pleased.' Now I say, as Jesus stood in this capacity,\nhe dealt with the law in its greatest force and severity, as it\nimmediately came from God, without the advantage of a Mediator, and\nstood by his perfect complying with, and fulfilling every tittle\nthereof. Besides, as Jesus Christ had thus to do with the law,\nhe did it in order to his 'finishing transgression, and putting\nan end to sin' (Dan 9:24), and so consequently as Mediator, and\nundertaker for the world. For his perfect complying withal, and\nfulfilling every tittle of the law, respected nothing his own\nprivate person, that he for himself might be righteous thereby;\nfor in himself he was eternally just and holy, even as the Father,\nbut it respected us, even us. For US he was made under the law,\nthat we, by his fulfilling the law, might by him be redeemed from\nunder the law, and also receive the adoption of SONS (Gal 4:4,5).\nFor we having sinned, and transgressed the law, and the justice of\nGod, yet requiring obedience thereto, and the law being too weak\nthrough our flesh to do it, God therefore sent his own Son in\nthe likeness of sinful flesh, who himself for us did first of all\nwalk in the law, and then for sin suffered also in his flesh, the\nsentence, and curse pronounced against us by the law. For it was\nnothing less necessary, when the Son of God became undertaker\nfor the sin of the world, that he should walk in obedience to the\nwhole of the precepts of the law, to deliver us from the judgment\nof the law; I say it was no less necessary he should so do, than\nthat he should bear our curse and death. For it would have been\nimpossible for him to have overcome the last, if he had not been\nspotless touching the first. For therefore it was impossible he\nshould be holden of death, because he did nothing worthy of death;\nno, not in the judgment of the law, to which he immediately stood.\nNow as Christ Jesus stood thus to, and walked in the law, it is\nblasphemy for any to presume to imitate him; because thus to do is\nto turn Mediator and undertaker for the sin of the world. Besides,\nwhoso doth attempt it, undertakes an impossibility; for no man can\nstand by the moral law, as it immediately comes from the divine\nmajesty; he having sinned first, even before he goeth about to\nfulfil it. And in this sense is that to be understood, 'as many as\nare of the works of the law are under the curse,' held accursed,\nbecause they have sinned first; accursed in their performances,\nbecause of imperfection, and therefore assuredly accursed at last,\nbecause they come short of the righteousness thereof.\n\n1. Christ Jesus did never set himself forth for an example, that\nby imitating his steps in morals should obtain justification with\nGod from the curse of that law; for this would be to overthrow,\nand utterly abolish the work which himself came into the world to\naccomplish, which was not to be our example, that we by treading\nhis steps might have remission of sins, but that through the faith\nof him, through faith in his blood, we might be reconciled to God.\n\n2. Besides, thus to imitate Christ, is to make of him a Saviour, not\nby sacrifice, but by example. Nay, to speak the whole, this would\nbe to make his mediatorship wholly to center, rather in prescribing\nof rules, and exacting obedience to morals, than in giving himself\na ransom for men; yea, I will add to imitate Christ, as you have\nprescribed, may be done by him, that yet may be ignorant of the\nexcellency of his person, and the chief end of his being made\nflesh: For in all these things which you have discoursed in that\nfifth chapter of him, you have only spoken of that, something of\nwhich is apprehended by the light of nature; yea, nature itself will\nteach that men should trust in God, which is the most excellent\nparticular that there you mention. Wherefore our Lord Jesus himself\nforeseeing, that in men there will be a proudness, to content\nthemselves with that confidence, he intimateth that it would be\nin us insignificant, if it stand without faith in himself. 'Ye\nbelieve [naturally] in God [saith he] believe also in me' (John\n14:1). Faith in Jesus is as absolutely necessary as to believe\nimmediately in the divine being. Yea, without faith in Jesus,\nwhosoever believeth in God is sure to perish and burn in hell.\n'If you believe not that I am he, ye shall die in your sins' (John\n8:24). And to take Jesus in morals for example, is nowhere called\nbelieving in him, neither is there one promise of eternal life,\nannexed to such a practice. But you say, 'If we tread in his blessed\nsteps, and be such, according to our measure and capacity, as we\nhave understood he was in this world' (p. 296).\n\nAns. I say, for a man to confine himself only to the life of the\nLord Jesus, for an example, or to think it enough to make him,\nin his life, a pattern for us to follow, leaveth us, through our\nshortness in the end, with the devil and his angels, for want of\nfaith in the doctrine of remission of sins; for Christ did nowhere\nmake another mediator between God and him, nor did he ever trust\nto another man's righteousness, to be thereby justified from the\ncurse of the law; neither did he at all stand in need thereof,\nwithout which, we must be damned and perish. Now I say, these\nthings being nowhere practised by him, he cannot therein be an\nexample to us. And I say again, seeing that in these things, by\nfaith in them, is immediately wrapped up our reconciliation with\nGod; it followeth, that though a man take the Lord Christ in\nhis whole life, for an example in the end, that notwithstanding,\nhe abideth unreconciled to God. Neither will that clause, 'and\nbe such,' help such a person at all: For justification with God,\ncomes not by imitating Christ as exemplary in morals, but through\nfaith in his precious blood. In the law I read, that the Paschal\nLamb was neither to be eaten sodden nor raw, but roast with fire,\nmust it be eaten (Exo 12). Now to make salvation principally to\ndepend upon imitating Christ's life, it is to feed upon him raw,\nor at most, as sodden, not sanctified and holy: But the precept\nis, 'Eat it roast with fire'; is to be the antitype, as accursed\nof God for sin, and enduring the punishment for it (Exo 19; Deu\n33:2; Mal 4:1). The law is compared to fire, and its curse to\na burning oven. Now under the curse of this fiery law, was the\nLord Jesus afflicted for the sins of the world: wherefore, as so\nconsidered, our faith must lay hold upon him, for justification\nwith God. 'This is the law of the burnt-offering: [which was the\noffering for sin;] It is the burnt-offering, because of the burning\nupon the altar all night unto the morning, and the fire of the\naltar shall be burning in it' (Lev 6:9). But now I would inquire:\nHad Israel done the commandment, if they had eaten the passover\nraw, or boiled in water? Or if they had offered that offering, that\nwas to be burnt as a sin-offering, otherwise than it was commanded?\nEven so, to feed upon Christ, as he is holy, and of good life only;\nand also, as taking him therein for an example to us, to follow\nhis steps for justification with God; this is, to eat the passover\nraw, and not as roast with fire; this is, to feed upon Jesus,\nwithout respecting him as accursed of God for our sin, and so\nconsequently to miss of that eternal life, that by his blood he\nhath obtained for every one that believeth on him. I have been\npleased with this observation: That none of the signs and wonders\nin Egypt, could deliver the children of Israel thence, till the\nLamb was slain, and roast with fire (Exo 12:31). And I have been\nalso pleased with this: That the Father, not Moses, gave the manna\nfrom heaven, which was a type of the flesh, and blood of Christ,\nthat whoso feedeth on, shall live for ever (John 6:32). Yea,\ncircumcision also, which was a type of inward, and heart-holiness,\nwas not of Moses, but of the Fathers, and principally a consequence\nof the faith of Abraham (John 7:22). Whence I gather, that no\nwonder, but the blood of Christ can save; that no kindness, but\nthe mercy of God, can give this to us; and that no law, but the\nlaw of faith, can make us truly holy in heart. But you add, 'Those\nthat sincerely, and industriously, endeavour to imitate the holy\nJesus in his Spirit and actions, can never be ignorant what it is\nto be truly Christians.' Those that follow Jesus in his Spirit, must\nfirst receive that Spirit from heaven, which Spirit is received,\nas I have often said, by applying first, by faith, the merits of\nChrist to the soul, for life and justification with God. The Spirit\nis not received by the works of the law, but by the hearing of\nfaith; neither comes it in the ministry, or doctrine of morals,\nbut in and by the ministry of faith; and the law is not of faith.\nWherefore seeing you have, in p. 223 of your book, forbidden sinners\nto come first to Jesus for justification with God; the Spirit you\ntalk of, however you call it the Spirit of Jesus, can be no other\nthan the spirit of a man; which you also yourself, in p. 7, 8, 9\ncall 'the purity of human nature, a principle of reason, the first\nprinciples of morals, or those that are originally dictates of\nhuman nature.' Wherefore by these words, 'in his Spirit,' you do\nbut blaspheme the Holy Ghost, and abuse your ignorant reader;\ncalling now, Quaker-like, the dictates of your humanity, and\nyour Socinian compliances therewith, the Spirit of Holy Jesus. I\nconclude therefore, that the way of salvation, or the design of\nChristianity as prescribed by you, is none other than the errors of\nyour own brain, the way of death, the sum and heart of Papistical\nQuakerism, and is quite denied by the Lord Jesus, and by his blessed\nTestament. And now go your ways, and imitate the Lord Jesus, and\ntake the whole history of his life for your example, and walk in\nhis steps, and be such as much as you can, yet without faith in\nhis blood, first; yea, and if you stand not just before God through\nthe imputation of his righteousness, your imitating will be found\nno better than rebellion, because by that, instead of faith in his\nblood, you hope to obtain remission of sins, thrusting him thereby\nfrom his office and work, and setting your dunghill righteousness\nup in his stead.\n\n[Fowler's false and dangerous conclusions.]\n\nI come now to your conclusion. First, in p. 298 'You press men\nto betake themselves to find [that which you call] the design of\nChristianity, accomplished in their hearts and lives.'\n\nAns. Seeing that the holiness that your erroneous book has exalted,\nis none other but that which we have lost; yea, and again, seeing\nyou have set this in the head of, and before the righteousness of\nChrist, I admonish my reader to tremble at the blasphemy of your\nbook, and account the whole design therein, to be none other but\nthat of an enemy to the Son of God, and salvation of the world.\nFor that holiness as I have shewed, is none other but a shadowish,\nChristless, graceless holiness; and your so exalting of it, very\nblasphemy. You proceed, saying, 'Let us exercise ourselves unto\nreal and substantial godliness; [still meaning your Adamitish\nholiness] let us study the gospel not to discourse, or only to\nbelieve, but also, and above all things, to do well.'\n\nAns. Herein still you manifest, either ignorance of, or malice against,\nthe doctrine of faith; that doctrine, which above all doctrines,\nis the quintessence of the New Testament, because therein, and\nnot principally, as you feign, by doing well, is the righteousness\nof God revealed, and that from faith to faith; not from faith to\nworks, nor yet from works to faith. Besides, the gospel is preached\nin all nations, for the obedience of faith (Rom 16:26). Neither\nworks, the law, the dictates of humanity, nor the first principles of\nmorals, knowing what to do with the righteousness of the gospel,\nwhich is a righteousness imputed by God, not wrought by us;\na righteousness given, not earned, a righteousness received by\nbelieving, not that which floweth from our obedience to laws, a\nrighteousness which comes from God to us, not one that goeth from\nus to God. Besides, as I also have hinted before, the apostle and\nyou are directly opposite. You cry, 'above all things, do well':\nthat is, work and do the law; but he, 'above ALL, take the shield\nof faith, wherewith are quenched all the fiery darts of the wicked'\n(Eph 6:16).\n\nBut you add (p. 300), 'Let us do what lieth in us to convince our\nAtheists, that the religion of the blessed Jesus, is no trick or\ndevice; and our wanton and loose Christians, that it is no notional\nbusiness, or speculative science.'\n\nAns. This you cannot do by your moral natural principles of humanity:\nFor even some of your brave philosophers, whose godliness you have\nso much applauded, were even then in the midst of their, and your\nvirtues, atheistically ignorant of the religion of Jesus. And as\nto the loose Christian; Christ neither hath need of, nor will he\nbless your blasphemous opinions, nor feigned godliness, but real\nungodliness, to make them converts to his faith and grace, neither\ncan it be expected it should, seeing you have not only dirty\nthoughts, but vilifying words, and sayings of his person, work,\nand righteousness. you have set your works before his (p. 223),\ncalling them substantial, indispensable, and real; but coming to\nGod by him, a thing in itself indifferent (p. 7-9). You go on, and\nsay, 'Let us declare--that we are not barely reliers on Christ's\nrighteousness, by being imitators of it' (p. 300). You cannot leave\noff to contemn and blaspheme the Son of God. Do you not yet know\nthat the righteousness of Christ on which the sinner ought to rely\nfor life, is such, as consisted in his standing to, and doing of\nthe law, without a Mediator? And would you be doing this? What know\nyou not, that an essential of the righteousness he accomplished\nfor sinners when he was in the world; is, 'That he was conceived\nby the Holy Ghost, born without sin, did all things in the power\nof, and union with his own eternal Godhead.' And are you able\nthus to imitate him? Again, the righteousness on which we ought\nto rely for life, is that which hath in it the merit of blood:\nwe are 'justified by his blood' through faith in his blood (Rom\n5:9). Is this the righteousness you would imitate? Farther, the\nrighteousness on which poor sinners should rely, is that, for the\nsake of which God forgiveth the sins of him that resteth by faith\nthereupon. But would you be imitating of, or accomplishing such\na righteousness?\n\nYour book, Sir, is begun in ignorance, managed with error, and\nended in blasphemy.\n\nNow the God of glory, if it may stand with his glory, give you a\nsight of your sins, against the Son of God, that you may, as Saul,\nlie trembling, and being astonished, cry out to be justified, with\nthe righteousness of God without the law, even that which is by\nfaith of Jesus Christ, unto all, and upon all them that believe.\n\nMany other gross absurdities, which I have omitted in your whole\nbook, may perhaps, be more thoroughly gathered up, when you shall\nhave taken the opportunity to reply. In the meantime I shall\ncontent myself with this.\n\n'Behold the Lamb of God, which taketh away the sin of the world'\n(John 1:29).\n\n'Even Jesus, which delivered us from the wrath to come' (1 Thess\n1:10).\n\n'Who when he had by himself purged our sins, sat down on the right\nhand of the Majesty on high' (Heb 1:3).\n\n'Christ died for our sins' (1 Cor 15:3).\n\n'God hath made him to be sin for us' (2 Cor 5:21).\n\n'Christ was made a curse for us' (Gal 3:13).\n\n'He bare our sins in his own body on the tree' (1 Peter 2:24).\n\n'He loved us, and washed us from our sins in his own blood' (Rev\n1:5).\n\n'God for Christ's sake hath forgiven you' (Eph 4:32).\n\n'We have redemption through his blood, the forgiveness of sins,\naccording to the riches of his grace' (Eph 1:7).\n\nNow unto the King, eternal, immortal, invisible, the only wise\nGod, be honour, and glory, for ever, and ever. Amen.\n\n\nTHE CONCLUSION.\n\nThat my reader may farther perceive that Mr. Fowler, even by the\nchief of the articles of the church of England, is adjudged\nerroneous; and besides the very fundamentals of the doctrine of\nJesus Christ, and that in those very principles that are in the\nmain, I say, and that most immediately concern Christ, faith,\nand salvation, will be evident to them that compare his design of\nChristianity, with these articles hereunto recited.\n\nThe Article [X.] concerning Free-will.\n\n'The condition of man, after the fall of Adam, is such, that he\ncannot turn and prepare himself, by his own natural strength and\ngood works, to faith, and calling upon God: wherefore we have no\npower to do good works, pleasant and acceptable to God, without\nthe grace of God by Christ preventing[37] us, that we may have a\ngood will, and working with us, when we have that good will.'\n\nThe Article [XI.] concerning Justification.\n\n'We are accounted righteous before God, ONLY for the merit of\nour Lord and Saviour Jesus Christ, by faith; and not for our own\nworks, or deservings. Wherefore that we are justified by faith\nONLY, is a most wholesome doctrine, and very full of comfort,'\n&c.\n\nThe Article [XIII.] of Works before Justification.\n\n'Works done before the grace of Christ, and the inspiration of\nhis Spirit, are not pleasant to God, for as much as they spring\nnot of faith in Jesus Christ,--or deserve grace of congruity: yea\nrather, for that they are not done as God hath willed and commanded\nthem to be done, we doubt not but they have the NATURE of sin.'\n\nThese articles, because they respect the points in controversy\nbetwixt Mr. Fowler, and myself; and because they be also fundamental\ntruths of the christian religion, as I do heartily believe, let\nall men know that I quarrel not with him, about things wherein I\ndissent from the church of England, but do contend for the truth\ncontained, even in these very articles of theirs, from which he\nhath so deeply revolted, that he clasheth with every one of them,\nas may farther be shewn when he shall take heart to reply.\n\nBut to wind up this unpleasant scribble, I shall have done when\nI have farther shewed, how he joineth with papist, and quaker,\nagainst these wholesome, and fundamental articles.\n\nMr. Fowler's Doctrine compared with Campian the Jesuit, upon that\nquestion whether Faith only justifieth: saith Campian,\n\n1. Campian. 'We [Papists] say, that as grace is put into us in\njustification, so also our righteousness is enlarged through good\nworks, and is inherent in us; therefore it is not true that God\ndoth justify by faith ONLY.'\n\nFowler (p. 221), 'Justifying faith is such a belief of the truth\nof the gospel, as includes a sincere resolution of obedience unto\nall its precepts: and that it justifieth as it doth so.--In short,\nis it possible that faith in Christ's blood, for the forgiveness\nof sins, should be the only act which justifieth a sinner?' (p.\n224).\n\n2. Campian. 'So that faith is urged, but not faith ONLY; again,\nby faith is meant all Christianity, and the whole religion of\nChristians.'\n\nFowler (p. 222), 'For surely the faith which entitles the sinner\nto so high a privilege, as that of justification, must needs be\nsuch as complieth with all the purposes of Christ's coming into\nthe world; especially with his grand purpose,--as Lord, and that\nit is no less necessary that it should justify as it doth this.'\n\n3. Campian. 'Though works void of Christ are nothing; yet through\ngrace they serve to justification.'\n\nFowler (p. 225,226), 'Of the imputation of Christ's righteousness,--this\nis the true explication; it consists in dealing with sincerely\nrighteous persons: as if they were perfectly so, for the sake\nand upon the account of Christ's righteousness. The grand intent\nof the gospel being to make us partakers of an inward and real\nrighteousness; and it being but a secondary one, that we should\nbe accepted, and rewarded, as if we were completely righteous.'\n\n4. Campian. 'Speaking of faith, hope, and charity, he confesseth;\nthat faith in nature is before them, but it doth not justify before\nthey come.'\n\nFowler (p. 223), 'What pretence can there be for thinking, that\nfaith is the condition, or instrument of justification, as it\ncomplieth with only the precept of relying on Christ's merits, for\nthe obtaining of it: especially when it is no less manifest than\nthe sun at noon-day, that obedience to the other precepts, [or\nworks of love,] must go before obedience to this' (p. 284).\n\n5. Campian. 'I deny [that faith ONLY doth justify] for you have\nnot in all the word of God, that faith only doth justify.'\n\nFowler (p. 225), 'And for my part, I must confess, that I would\nnot willingly be he that should undertake to encounter one of the\nchampions of that foul cause, with the admission of this principle,\nthat faith justifieth, only as it apprehendeth [resteth or relieth\non (p. 224)] the merits, and righteousness of Jesus Christ, I must\ncertainly have great luck, or my adversary but little cunning, if\nI were not forced to repent me of such an engagement.'\n\n6. Campian. 'Abraham being a just man, was made more just by a\nliving faith.'\n\nFowler (p. 283), 'He only is a true child of Abraham, who in the\npurity of the heart obeyeth those substantial laws, that are\nimposed by God, upon him.'\n\n7. Campian. 'I say that charity and good works, are not excluded\n[in the causes of our justification].'\n\nFowler (p. 214,215), 'For we have shewn, not only that reformation\nof life from the practice, and purification of heart from the\nliking of sin, are as plainly as can be asserted in the gospel\nto be absolutely necessary to give men a right to the promises of\nit, but also that its great salvation doth even consist in it.'\n\nMr. Fowler's Doctrine compared with William Penn the Quaker.\n\n1. Penn's Sandy Foundation (p. 19 [p. 16 ed. 1684]), 'Life and\nsalvation is to them that follow Christ the light, in all his\nrighteousness, which every man comes only to experiment, as he\nwalks in a holy subjection to that measure of light and grace,\nwherewith the fulness hath enlightened him.'\n\nFowler (p. 8), 'That is, those which are of an indispensable, and\neternal obligation, which were first written in men's hearts, and\noriginally dictates of human nature.'\n\n2. Penn (p. 32 [p. 26 ed. 1684]), 'I really confess that Jesus Christ\nfulfilled the Father's will, and offered up a most satisfactory\nsacrifice, but not to pay God, or help him [as otherways being\nunable] to save men.'\n\nFowler (p. 85), 'Christ was set forth to be a propitiatory sacrifice\nfor sin; I will not say that his Father [who is perfectly sui juris]\nmight be put by this means into a capacity of forgiving it.'\n\n3. Penn (p. 16 [p. 14 ed. 1684]), 'God's remission is grounded\non man's repentance, not that it is impossible for God to pardon\nwithout a plenary satisfaction.'\n\nFowler (p. 84), 'There are many that do not question but that God\ncould have pardoned sin, without any other satisfaction, than the\nrepentance of the sinner,' &c.\n\n4. Penn (p. 27 [p. 22 ed. 1684]), 'Justification doth not go before,\nbut is subsequential to the mortification of lusts.'\n\nFowler (p. 14,15), 'This blessing of making men holy, was so much\nthe design of Christ's coming, that he had his very name from\nit': observe the words are, 'He shall save his people from their\nsins'; not from the punishment of them. And that is the primary\nsense of them, which is most plainly expressed in them: 'That he\nshall save his people from the punishment of sin, is a true sense\ntoo; but it is secondary and implied only; as this latter is the\nnever failing and necessary consequent of the former salvation.'\n\n5. Penn (p. 25 [p. 21 ed. 1684]), 'Since therefore there can be\nno admittance had, without performing that righteous will, and\ndoing those holy, and perfect sayings; alas! to what value will\nan imputative righteousness amount?' &c.\n\nFowler (p. 16), 'Christ shall bring in an inward substantial, and\neverlasting righteousness, and by abrogating the outward [ceremonial]\nand establishing ONLY this righteousness, he should enlarge the\nJewish Church, an accession of the Gentiles, being by that means\nmade unto it.'\n\n6. Penn (p. 24,25 [p. 20 ed. 1684]), 'Since God has prescribed\nan inoffensive life, as that which only can give acceptance with\nhim; and on the contrary hath determined never to justify the\nwicked, &c.--Will not the abomination appear greatest of all, where\nGod shall be found condemning the just, on purpose to justify the\nwicked; and that he is thereto compelled, or else no salvation,\nwhich is the tendency of their doctrine, who imagine the righteous,\nand merciful God to condemn and punish his [innocent[38]] righteous\nSon, that he having satisfied for our sins, we might be justified\n[while unsanctified] by the imputation of his perfect righteousness.\nO why should this horrible thing be contended for by Christians!'\n\nFowler (p. 119), 'If it were possible [as it hath been proved it\nis not] that a wicked man should have God's pardon, it would not\nmake him cease to be miserable.'\n\nFowler (p. 120), 'Were it possible that Christ's righteousness could\nbe imputed to an unrighteous man, I dare boldly affirm it would\nsignify as little to his happiness, as would a gorgeous and splendid\ngarment, to one that is almost starved with hunger, or that lieth\nracked by the torturing diseases of the stone, or colic.'\n\nFowler (p. 130), 'To justify a wicked man, while he continueth\nso, if it were possible for God to do it, would far more disparage\nhis justice, and holiness, than advance his grace and kindness.'\n\n7. Penn (p. 26 [p. 22 ed. 1684]), 'Unless we be[come] doers of\nthat law, which Christ came not to destroy, but as our example to\nfulfil, we can never be justified before God.'\n\nFowler (p. 296), 'It is impossible we should not have the design\nof Christianity accomplished in us, and therefore that we should\nbe destitute of the power of it, if we make our Saviour's most\nexcellent life, the pattern of our lives. Those that sincerely,\nand industriously endeavour to imitate the holy Jesus in his\nspirit and actions, can never be ignorant what it is to be truly\nChristians, nor can they fail to be so.'\n\n8. Penn (p. 26), 'Nor let any fancy that Christ hath so fulfilled\nit for them, as to exclude their obedience, from being requisite\nto their acceptance, but only as their pattern.'\n\nFowler (p. 148), 'This Son of God taught men their duty, by his\nown example, and did himself perform among them, what he required\nof them. Now that he should tread before us EVERY step of that way,\nwhich he hath told us leadeth to eternal happiness, and commend\nthose duties which are most ungrateful to our corrupt inclinations,\nby his own practice; our having so brave an example is no small\nencouragement, to a cheerful performance of all that is commanded.'\n\nUnderstandest thou what thou readest?\n\n\nFOOTNOTES:\n\n1. Fowler's Design, p. 6.\n\n2. Ibid.\n\n3. Seeing, then, it is evident from scripture, how deeply and\ndreadfully man is fallen from God, what a folly it is to suppose,\nin such a depraved creature, conditions previous to his justification!\nThey who talk at this rate, know not what they say, nor whereof\nthey affirm. In a natural man there is no meetness, but a meetness\nto sin, and a meetness to be damned. They who know themselves,\nknow this. And there are no pre-requisites to justification, but\nwhat God, by his Spirit, is pleased to work in men's hearts. None\nare meet to obey the gospel, till God implants in their souls\na principle of faith and evangelical obedience. Before this is\ndone, there is no meetness in the creature, no disposition to do\nanything spiritually good; neither are any of our works, till a\nchange of nature takes place, acceptable and well-pleasing in the\nsight of Almighty God.--Mason and Ryland.\n\n4. Fowler, p. 6.\n\n5. Ibid.\n\n6. Fowler, p. 6.\n\n7. Ibid.\n\n8. Man, in his first estate, was holy and righteous; and he continued\nto be possessed of this righteousness as long as he was obedient\nto his Creator; but as soon as he disobeyed the divine command,\nhe lost all his holiness and righteousness at once; he emptied\nhimself of every spark of goodness, and was full of all manner\nof wickedness; he forfeited all his primitive purity, and became\na sinful, impure, and unrighteous creature. Hence, all mankind are\ndestitute of original righteousness: there is none of the children\nof men righteous, 'no not one: there is none that doeth good,\nno not one' (Rom 3:10,12). What then becomes of the purity and\ndignity of human nature, so vainly boasted of? or how shall man be\nrighteous before God? To this last question, we answer with Paul,\nin the above-quoted chapter (vv 21, 22), 'Now the righteousness of\nGod without the law is manifested, being witnessed by the law and\nthe prophets; even the righteousness of God, which is by faith of\nJesus Christ, unto all and upon all them that believe.' Without this\nrighteousness, no soul ever was, no soul ever will be, justified\nbefore God.--Mason and Ryland.\n\n9. Great will be the condemnation of all those who profess to know\nGod, but in works deny him; who are abominable and disobedient, and\nunto every good work reprobate (Titus 1:16). A great profession,\nwithout a suitable life and conversation, will only procure a\ngreater condemnation. Therefore, up, ye sleepy virgins; up, and\nbe doing; shew your faith by your works. There is no true religion\nwithout good works, attended with a godly walk and behaviour. There\nmay be works seemingly good, where there is no true religion.\nGood works are not the causes, but the fruits and effects of true\nreligion, of justifying faith wrought in the soul by the Holy Ghost;\nand where true religion is, good works, of every divine kind and\nquality, will naturally follow, to the glory and praise of that grace\nwhich alone brings salvation to miserable ruined sinners.--Mason\nand Ryland.\n\n10. Hierocles, the Greek philosopher.\n\n11. Bunyan must have formed his opinions of the Quakers from some\npersons who passed as such. No form either of doctrine or discipline\nhad appeared in 1672. As soon as their tenets were published, they\nprofessed, as they do to this day, entire dependence upon Jesus\nChrist for holiness.--Ed.\n\n12. Mr. Fowler gives no reference to any of the works of these\nlearned divines, nor could he!! He traduces these great reformers\nand the doctrines of his own church, and yet was soon after made\na bishop!!!--Ed.\n\n13. The saints of God experience a mystery of iniquity, a horrible\ndepth of corruption in their own hearts, and groan under the\nplague and burden of it. If we rightly know ourselves, and behold\nour vileness, filthiness, and exceeding sinfulness, in their\ntrue colours, we shall be obliged to own that we are very wicked,\nunholy, ungodly, abominable; and that a principle and inclination\nto evil is so prevalent in the best of us, that were God to leave\nus to ourselves, we should greedily commit the most heinous sins.\nThese truly humbled persons, and these alone, are made sensible\nof the want of the application of the precious atoning blood\nof Christ to cleanse them from the pollution of sin, and of the\nsanctifying grace of the Spirit to deliver them from the dominion\nand tyranny of it.--Mason and Ryland.\n\n14. 'Rusheth the soul.' To rush is a neuter verb, here used in an\nactive sense;--'precipitateth' gives the correct idea.--Ed.\n\n15. 'So natural, and ignorant,' in distinction from that spiritual\nwisdom which is immortal and illuminating.--Ed.\n\n16. Against all ungodliness and unrighteousness of men, such as\ndisbelief, idolatry, adultery, &c. (p. 35).\n\n17. How astonishing the mystery! how condescending the love! that\nthe infinite Deity and finite flesh should meet in one person\n(Christ), in order to display to mankind the glory of God in that\ndivine person! to bring hell-deserving mortals into a nearness,\nyea, into a oneness with his Creator, that they might be made\npartakers of his holiness, and adore and admire his perfections\nfor ever! O Christians, know and prize your inestimable privileges,\nand be instant at the throne of grace, that your souls may be\nso far assimilated to the image of the ever-blessed and adorable\nJesus, that you may be constantly looking and hastening to, and\nlonging for that happy time, when, having dropt the dimming rages\nof mortality, the veil of sinful flesh, you shall be brought to\n'know him even as you are known' of him, because you shall 'see\nhim as he is.'--Ryland.\n\n18. 'Common,' as the head of his church, in whom all his people\nhave an equal or common right.--Ed.\n\n19. 'And even that miracle which might seem the most inconsiderable,\nnamely, his causing his disciple Peter to catch a fish with a small\npiece of money in its mouth, was also instructive of a duty; it\nbeing an instance of his loyalty to the supreme magistrate; for\nthe money was expended in paying tribute, and taken out of the sea\nin that strange manner for no other purpose.'--Fowler's Design,\n&c. p. 72.\n\n20. 'Lay you,' brings forth to yourself. 'Lay' is here used as\nin 'a hen lays eggs'; such an application to this proverb is a\ncutting satire.--Ed.\n\n21. 'To possess them.' Possess was formerly used as an active\nverb, but now is only used as a neuter verb; the meaning is 'to\nfill them with the certainty of the knowledge.'\n\n22. 'As in Adam all died,' were bereft of every good, and became\nobnoxious to wrath and endless misery, so 'IN Christ,' by virtue\nof his life, death, and resurrection, 'shall all be made alive';\nthey shall have that incorruptible seed implanted in their hearts,\nwhich liveth and abideth for ever. Every grace and blessing\nis derived to the renewed soul from its union to Christ, as its\nliving head, through the eternal Spirit. Christ hath fulfilled\nall righteousness for us and in our stead, and this was the end\nand intent of his coming into the world; so that Christ is now\nbecome the righteousness of all them that do truly believe in him.\n'Created IN Christ Jesus unto good works, which God hath before\nordained that we should walk in them' (Eph 2:10).--Mason and\nRyland.\n\n23. Would to God this legal, self-exalting, Christ-dishonouring\ndoctrine had been confined to the times in which our author wrote, or\nhad been then banished to hell, from whence it came; but alas! it\nis but too prevalent in these degenerate times, in which Arianism,\nArminianism, Socinianism, &c., &c., so dreadfully infect the\nmultitude even of professors! In the national churches, what do\nwe hear but Moses and the law, 'This do and live'; or, in other\nwords, do your duty as well as you can, and Christ will do the\nrest: thus making the gospel the sacrifice of Christ, and the work\nof the Spirit, of no effect. Whereas, on the contrary, unregenerate,\ndepraved, and sinful mortals 'have no power to do good works\npleasant and acceptable to God, without the grace of God preventing\n[or going before] them, that they may have a good will; and\nworking in and by them, when they have that good will'; which is\nperfectly agreeable to our Lord's declaration, (John 15:5) 'Without\nme, ye can do nothing.'--Mason and Ryland.\n\n24. 'Sir Johns,' formerly the title given to the priests. It was\nsucceeded by the title 'reverend.'--Ed.\n\n25. Chap. 17: 'How fearfully the gospel is abused by the papists.'\nChap. 18: 'Those sottish, who expect salvation without holiness;\nand those more so who encourage themselves by the grace of the\ngospel in unholiness.'--Heads of these Chapters.--Ed.\n\n26. 'Would that man be accounted any better than a perfect idiot,\nwho, being sorely hurt, should expect from his surgeon perfect\nease, when he will not permit him to apply any plaister for the\nhealing of his wound? Or that being deadly sick, should look that\nhis physician should deliver him from his pain, when he will not\ntake any course he prescribes for the removal of the distemper\nthat is the cause of it?'--Fowler's Design, p. 216. How admirably\ndoes Bunyan detect and unravel this casuistic sophistry.--Ed.\n\n27. 'The righteousness of God is revealed from faith to faith';\nthat is, from one degree of faith to another: therefore increase\nin faith; live nearer to Christ; and the nearer you live to\nthe Saviour, the farther you will be from sin; yea, he will make\nyou, by precious faith in him, more than conqueror over all your\nspiritual enemies: therefore venture wholly upon Christ, and see\nif he will cast you out: indeed, he never will. Trust in him,\nhope in him, believe in him, and you will never be disappointed.\nAll our fitness is in Christ. Believe in him, and he is yours. In\nhim dwells all fullness. Believe in Christ, and all that Christ\nhas is yours: his blood is yours, his wisdom is yours, his\nrighteousness, his sanctification is yours; yea, Christ Jesus\nhimself is yours--he is yours in this world, and in the world to\ncome; he is yours in time, and in eternity. Even so, Amen.--Mason\nand Ryland.\n\n28. 'More groundedly,' with better foundation.\n\n29. 'Take the way,' occupy the place.--Ed.\n\n30. 'Doubtful opinions, modes and rites, eagerly opposed, is like\nthe apes blowing at a glowworm, which affords neither light nor\nwarmth' (p. 239).\n\n31. These sentiments are the essential fundamentals of all state\nreligions, be they heathen, christian, or mohamedan. This plain\navowal of them might have been the cause why the author was soon\nafter made a bishop of the Church of England.--Ed.\n\n32. Like the vicar of Bray, near Maidenhead, who boasted of his\nconsistency. He was under Henry VIII a papist, then a semi-protestant;\nunder Edward, a protestant; under Mary, again a papist; and under\nElizabeth, a protestant. Still he had never ceased to be vicar of\nBray.--Ed.\n\n33. 'Diggle together,' probably from 'degladiation,' a combat,\nquarrel, or contest; a fencing match between two friends.--Ed.\n\n34. Fowler's picture of the want of uniformity in the preachers\nof his sect, all being under the 'Act of Uniformity,' is very\namusing and instructive!!--Ed.\n\n35. Undoubtedly so; because the good works of a man who is under\nthe influence and power of divine grace, flow from the constraining\nlove of a coveannt-reconciled God in Christ Jesus, whom the\nholy-making Spirit glorifies and renders precious to every true\nbeliever in him.--Mason and Ryland.\n\n36. The Jews were divided into three sections: I. The descendants\nof Israel; II. Proselytes who conformed to all the Mosaic rites;\nand, III. Those who were bound to obey the seven precepts of\nNoah--and these, although they did not conform to the Jewish rites,\nyet were admitted to the worship of the true God and the hope of\nthe life to come. According to the Talmud these precepts were--1.\nTo renounce idols and all idolatrous worship. 2. To worship the\ntrue God, the creator of heaven and earth. 3. Bloodshed, to commit\nno murder. 4. Not to be defiled with fornication. 5. Rapine, against\ntheft and robbery. 6. To administer justice. 7. Not eating flesh\nwith the blood in it.--Ed.\n\n37. 'To prevent,' from 'praevenio,' to go before; 'preventing us'\nwas formerly used for 'preparing us.' It is now obsolete in this\nsense, but frequently occurs in the Bible.--Ed.\n\n38. 'Innocent' instead of 'righteous,' ed. 1684.\n\n***\n\nREPROBATION ASSERTED: OR, THE DOCTRINE OF ETERNAL ELECTION AND\nREPROBATION PROMISCUOUSLY HANDLED, IN ELEVEN CHAPTERS.\n\nWHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS\nDOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY\nCASES OF CONSCIENCE RESOLVED.\n\nBY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH.\n\n'What then? Israel hath not obtained that which he seeketh for; but\nthe election hath obtained it, and the rest were blinded.'--Romans\n11:7\n\nLondon: Printed for G. L., and are to be sold in Turn-stile-alley,\nin Holbourn. Small 4to, 44 pages.\n\n\nEDITOR'S ADVERTISEMENT.\n\nThis valuable tract was first published without a date, but according\nto Doe's List, about the year 1674, and has never been reprinted\nin a separate volume; it appeared in only one edition of the\ncollected works of John Bunyan--that with the notes by Ryland and\nMason; and in his select works, published in America in 1832. No\nman could have been better qualified to write upon the subject\nof reprobation than Bunyan.--His extraordinary knowledge of, and\nfervent attachment to, the holy oracles, peculiarly fitted him\nwith unwavering verity to display this doctrine of divine truth.\nHe was incapable of any misrepresentation with a view of concealing\nwhat fallen reason might deem a deformity, or to render the doctrines\nof the cross palatable to mankind. His object is to display the\ntruth, and then humbly to submit to the wisdom of God, and zealously\nto vindicate it. There is no subject which more fully displays\nour fallen nature, than that of reprobation. All mankind agree\nin opinion, that there ever has been an elect, or good class\nof society; and a reprobate, or worthless and bad class; varying\nin turpitude or in goodness to a great extent and in almost\nimperceptible degrees. All must unite in ascribing to God that\ndivine foreknowledge that renders ten thousand years but as one\nday, or hour, or moment in his sight. All ascribe to his omnipotence\nthe power to ordain or decree what shall come to pass--and where\nis the spirit that can demonstrate a shade of difference between\nsuch foreknowledge and preordination. All agree that in the\nlower class of animals some of the same species pass their lives\nin luxury and comfort, while others are cruelly tormented, this\nworld comprising their whole term of existence; and will those\nwho refuse to submit to the sovereignty of God in the doctrine of\nelection dare to arraign his conduct in leaving some out of his\nelecting love? The reprobate or worthless lose nothing by the\nhappiness of others. It is inscrutably hid from mankind who are\nthe elect, until the Holy Spirit influences them with the love\nof God in Christ Jesus, and this sometimes in the last moments of\nlife. There is every encouragement, nay incentive, to the sinner\nwho feels the burthen of guilt to fly for refuge to the hope set\nbefore him in the gospel. 'It is a faithful saying, and worthy\nof all acceptation, that Christ Jesus came into the world to save\nSINNERS'; even the chief of sinners. The glad tidings are addressed\nto ALL sin-sick souls; and Bunyan's statement of this truth is clear,\nscriptural, and reasonable. Very different is the account of the\nreprobation given by R. Resburie in his Stop to the Gangrene of\nArminianism, 1651. 'For the reprobate God decrees the permitting\nof sin in order to hardening, and their hardening in it, in order\nto their condemnation.' p. 69. 'As election is the book of life,\nso reprobation of death; the names of the reprobate are there\nregistered for destruction.' p. 73. It is much to be regretted\nthat sentiments like these have been too commonly uttered. It is\nas an antidote to such ideas that this little work was written; but,\nunfortunately, it has never been widely circulated and read. May\nthe divine blessing follow this attempt to spread these important,\nalthough to many, unpalatable, doctrines.\n\nGEORGE OFFOR.\n\n\nREPROBATION ASSERTED.\n\n\nCHAPTER 1.\n\nThat there is a Reprobation.\n\nIn my discourse upon this subject, I shall study as much brevity\nas clearness and edification will allow me; not adding words to\nmake the volume swell, but contracting myself within the bounds of\nfew lines, for the profit and commodity of those that shall take\nthe pains to read my labours. And though I might abundantly multiply\narguments for the evincing and vindicating this conclusion, yet I\nshall content myself with some few scripture demonstrations: the\nfirst of which I shall gather out of the ninth of the Romans,\nfrom that discourse of the apostle's, touching the children of\nthe flesh, and the children of the promise.\n\n1. At the beginning of this chapter, we find the apostle grievously\nlamenting and bemoaning of the Jews, at the consideration of their\nmiserable state: 'I say the truth in Christ, [saith he] I lie not,\nmy conscience also bearing me witness in the Holy Ghost, that I\nhave great heaviness and continual sorrow in my heart. For I could\nwish that myself were accursed from Christ for my brethren, my\nkinsmen according to the flesh': Poor hearts, saith he, they will\nperish; they are a miserable sad and helpless people; their eyes\nare darkened that they may not see, and their back is bowed down\nalway (Rom 11:10). Wherefore? Have they not the means of grace?\nYes verily, and that in goodly measure. First they 'are Israelites;\nto whom pertaineth the adoption, and the glory, and the covenants,\nand the giving of the law, and the service of God, and the promises;\nwhose are the fathers, and of whom as concerning the flesh Christ\ncame, who is over all, God blessed for ever. Amen.' What then\nshould be the reason? Why saith he, though they be the children\nof Abraham according to the flesh, yet they are the children of\nAbraham BUT according to the flesh: 'For they are not all Israel\n[in the best sense] which are of Israel: neither, because they are\nthe seed of Abraham, are they all children: but, in Isaac shall\nthy seed be called.' That is, they that are the children of the\nflesh, they are not the children of God; but the children of the\npromise shall be counted for the seed. So then, here you see that\nthey that are only the children of the flesh, as the greatest\npart of Israel were, they are those that are neither counted for\nthe seed, the children of promise, nor the children of God; but\nare rejected, and of the reprobation. This therefore shall at this\ntime serve for the first scripture-demonstration.\n\n2. Another scripture you have in the eleventh chapter of this\nepistle, from these words, 'The election hath obtained it, and the\nREST were blinded' (Rom 11:7). These words are shedding[1] words,\nthey sever between men and men; the election, the rest; the chosen,\nthe left; the embraced, the refused: 'The election have obtained\nit, and the rest were blinded.' By rest here, must needs be\nunderstood those not elect, because set one in opposition to the\nother; and if not elect, what then but reprobate?\n\n3. A third scripture is that in the Acts of the Apostles, 'And as\nmany as were ordained to eternal life, believed' (13:48). 'And as\nmany'; by these words, as by the former, you may see how the Holy\nGhost distinguisheth or divideth between men and men; the sons,\nand the sons of Adam. 'As many as were ordained to eternal life,\nbelieved': If by many here, we are to understand every individual,\nthen not only the whole world must at least believe the gospel,\nof which we see the most fall short, but they must be ordained to\neternal life; which other scriptures contradict: for there is the\nrest, besides the elect; the stubble and chaff, as well as wheat:\nmany therefore must here include but some; 'For though--Israel be\nas the sand of the sea, a remnant shall be saved' (Rom 9:27; Isa\n1:9, 10:22,23).\n\nI might here multiply many other texts, but in the mouth of two\nor three witnesses shall every word be established. Let these\ntherefore for this, suffice to prove that there is a reprobation.\nFor this I say, though the children of the flesh, the rest besides\nthe election, and the like, were not mentioned in the word; yet\nseeing there is such a thing as the children of the promise, the\nseed, the children of God, and the like, and that too under several\nother phrases, as predestinated, foreknown, chosen in Christ, and\nwritten in the Book of life, and appointed unto life, with many\nothers: I say seeing these things are thus apparent, it is without\ndoubt, that there is such a thing as a reprobation also (Rom 8;\nEph 1:3,4; 1 Thess 5:9).\n\nNay, further, From the very word election, it followeth unavoidably;\nfor whether you take it as relating to this, of distinguishing\nbetween persons as touching the world to come, or with reference\nto God's acts of choosing this or that man to this or that office,\nwork, or employment in this world, it still signifieth such a\nchoosing, as that but some are therein concerned, and that therefore\nsome are thence excluded. Are all the elect, the seed, the saved,\nthe vessels of mercy, the chosen and peculiar? Are not some,\nyea the most, the children of the flesh, the rest, the lost, the\nvessels of wrath, of dishonour, and the children of perdition?\n(Rom 11:9; 1 Peter 2:8,9; Matt 10:16; 2 Sam 6:21; Psa 78:67,68;\nJohn 15:16; 2 Cor 4:3; Rom 9:21,22; John 17:12).\n\n\nCHAPTER 2\n\nWhat Reprobation is.\n\nHaving thus shewed you that there is such a thing as a reprobation,\nI come now to shew you what it is. Which that I may do to your\nedification, I shall First shew you what this word reprobation\nsignifieth in the general, as it concerneth persons temporary and\nvisibly reprobate: Second, more particularly, as it concerneth\npersons that are eternally and invisibly reprobate.\n\nFirst, Generally, As it concerneth persons temporarily and visibly\nreprobate, thus: To be reprobate is to be disapproved, void of\njudgment, and rejected, &c. To be disapproved, that is, when the\nword condemns them, either as touching the faith or the holiness\nof the gospel; the which they must needs be, that are void of\nspiritual and heavenly judgment in the mysteries of the kingdom;\na manifest token [that] they are rejected. And hence it is that\nthey are said to be reprobate or void of judgment concerning the\nfaith; reprobate or void of judgment touching every good work;\nhaving a reprobate mind, to do those things that are not convenient,\neither as to faith or manners. And hence it is again, that they\nare also said to be rejected of God, cast away, and the like (2\nCor 13:6,7; 2 Tim 3:8; Titus 1:16; Rom 1:28; Jer 6:30; 1 Cor 9:27).\n\nI call this temporary visible reprobation, because these appear,\nand are detected by the word as such that are found under the\nabove-named errors, and so adjudged without the grace of God.\nYet it is possible for some of these, however for the present\ndisapproved, through the blessed acts and dispensations of grace,\nnot only to become visible saints, but also saved for ever. Who\ndoubts but that he who now by examining himself, concerning faith,\ndoth find himself, though under profession, graceless, may after\nthat, he seeing his woeful state, not only cry to God for mercy,\nbut find grace, and obtain mercy to help in time of need? though\nit is true, that for the most part the contrary is fulfilled on\nthem.\n\nSecond, But to pass this, and more particularly to touch the\neternal invisible reprobation, which I shall thus hold forth: It\nis to be passed by in, or left out of, God's election; yet so, as\nconsidered upright. In which position you have these four things\nconsiderable: 1. The act of God's election. 2. The negative of\nthat act. 3. The persons reached by that negative. And, 4. Their\nqualification when thus reached by it.\n\n1. For the first. This act of God in electing, it is a choosing\nor fore-appointing of some infallibly unto eternal life, which he\nalso hath determined shall be brought to pass by the means that\nshould be made manifest and efficacious to that very end (Eph\n1:3-5; 1 Peter 1:2).\n\n2. Now the negative of this act is, a passing by, or a leaving\nof those not concerned in this act; a leaving of them, I say,\nwithout the bounds, and so the saving privileges of this act; as\nit followeth by natural consequence, that because a man chooseth\nbut some, therefore he chooseth not all, but leaveth, as the\nnegative of that act, all others whatsoever. Wherefore, as I said\nbefore, those not contained within this blessed act, are called\nthe rest besides the election. 'The election hath obtained it,\nand the rest were blinded.'\n\n3. The persons then that are contained under the negative of this\nact, they are those, and those only, that pass through this wicked\nworld without the saving grace of God's elect; those, I say, that\nmiss the most holy faith, which they in time are blest withal,\nwho are fore-appointed unto glory.\n\n4. And now for the qualification they were considered under, when\nthis act of reprobation laid hold upon them; to wit, They were\nconsidered upright.\n\nThis is evident, From this consideration, that reprobation is God's\nact, even the negative of his choosing or electing, and none of\nthe acts of God make any man a sinner. It is further evident by\nthe similitude that is taken from the carriage of the potter in\nhis making of his pots; for by this comparison the God of heaven\nis pleased to shew unto us the nature of his determining in the\nact of reprobation. 'Hath not the potter power over the clay, of\nthe same lump?' &c. (Rom 9:21). Consider a little, and you shall\nsee that these three things do necessarily fall in, to complete\nthe potter's action in every pot he makes.\n\n(1.) A determination in his own mind what pot to make of this\nor that piece of clay; a determination, I say, precedent to the\nfashion of the pot; the which is true in the highest degree, in\nhim that is excellent in working; he determines the end, before\nthe beginning is perfected (Isa 41:22, 46:10). 'For this cause\n[very purpose] have I raised thee up' (Exo 9:16).\n\n(2.) The next thing considerable in the potter; it is the so\nmaking of the pot, even as he determined; a vessel to honour, or\na vessel to dishonour. There is no confusion nor disappointment\nunder the hand of this eternal God, his work is perfect, and every\nway doth answer to what he hath determined (Deut 32:4).\n\n(3.) Observe again, That whether the vessel be to honour or to\ndishonour, yet the potter makes it good, sound, and fit for service;\nhis fore-determining to make this a vessel to dishonour, hath no\npersuasion at all with him to break or mar the pot: Which very\nthing doth well resemble the state of man as under the act of\neternal reprobation, for 'God made man upright' (Eccl 7:29).\n\nFrom these conclusions then,\n\nConsider, 1. That the simple act of reprobation, it is a leaving\nor passing by, not a cursing of the creature.\n\nConsider, 2. Neither doth this act alienate the heart of God from\nthe reprobate, nor tie him up from loving, favouring, or blessing\nof him; no, not from blessing of him with the gift of Christ, of\nfaith, of hope, and many other benefits. It only denieth them that\nbenefit, that will infallibly bring them to eternal life, and that\nin despite of all opposition; it only denieth so to bless them as\nthe elect themselves are blessed. Abraham loved all the children\nhe had by all his wives, and gave them portions also; but his\nchoice blessing, as the fruit of his chiefest love, he reserved\nfor chosen Isaac (Gen 25:5,6).\n\nConsider Lastly, The act of reprobation doth harm to no man,\nneither means him any; nay, it rather decrees him upright, lets\nhim be made upright, and so be turned into the world.[2]\n\n\nCHAPTER 3.\n\nOf the Antiquity of Reprobation.\n\nHaving now proceeded so far as to shew you what reprobation\nis, it will not be amiss if in this place I briefly shew you its\nantiquity, even when it began its rise; the which you may gather\nby these following particulars.\n\nFirst, Reprobation is before the person cometh into the world,\nor hath done good or evil: This is evident by that of Paul to the\nRomans: 'For the children being not yet born, neither having done\nany good or evil, that the purpose of God according to election\nmight stand not of works, but of him that calleth; it was said unto\nRebecca, The elder shall serve the younger' (9:11). Here you find\ntwain in their mother's womb, and both receiving their destiny,\nnot only before they had done good or evil, but before they were\nin a capacity to do it, they being yet unborn; their destiny,\nI say, the one unto, the other not unto, the blessing of eternal\nlife; the one chose, the other refused; the one elect, the other\nreprobate. The same also might be said of Ishmael and his brother\nIsaac, both which did also receive their destiny before they came\ninto the world: for the promise that this Isaac should be the\nheir, it was also before Ishmael was born, though he was elder by\nfourteen years, or more, than his brother (Gen 15:4,5, 16:4,5,16,\n17:25, 21:5). And it is yet further evident,\n\n1. Because election is an act of grace; 'There is a remnant according\nto the election of grace' (Rom 11:5). Which act of grace saw no\nway so fit to discover its purity and independency, as by fastening\non the object before it came into the world; that being the state\nin which at least no good were done, either to procure good from\nGod, or to eclipse and darken this precious act of grace. For\nthough it is true that no good thing that we have done before\nconversion, can obtain the grace of election; yet the grace of\nelection then appeareth most, when it prevents[3] our doing good,\nthat we might be loved therefore: wherefore he saith again, 'That\nthe purpose of God according to election might stand, not of\nworks, but of him that calleth; it was said unto her, The elder\nshall serve the younger' (Rom 9:11,12).\n\n2. This is most agreeable to the nature of the promise of giving\nseed to Abraham; which promise, as it was made before the child\nwas conceived, so it was fulfilled at the best time, for the\ndiscovery of the act of grace, that could have been pitched upon:\nAt this time will I come (saith God) 'and Sarah shall have a son'\n(Gen 18:14); which promise, because it carried in its bowels the\nvery grace of electing love, therefore it left out Ishmael, with\nthe children of Keturah: 'For in Isaac shall thy seed be called'\n(Rom 4:16-19, 9:7).\n\n3. This was the best and fittest way for the decrees to receive\nsound bottom, even for God both to choose and refuse, before the\ncreature had done good or evil, and so before they came into the\nworld: 'That the purpose of God according to election might stand,'\nsaith he, therefore before the children were yet born, or had done\nany good or evil, it was said unto her, &c. God's decree would for\never want foundation, should it depend at all upon the goodness\nand holiness either of men or angels; especially if it were to\nstand upon that good that is wrought before conversion, yea, or\nafter conversion either. We find, by daily experience, how hard\nand difficult it is, for even the holiest in the world, to bear\nup and maintain their faith and love to God; yea, so hard, as not\nat all to do it without continual supplies from heaven. How then\nis it possible for any so to carry it before God, as to lay, by\nthis his holiness, a foundation for election, as to maintain that\nfoundation, and thereby to procure all those graces that infallibly\nsaveth the sinner? But now the choice, I say, being a choice of\ngrace, as is manifest, it being acted before the creature's birth;\nhere grace hath laid the cornerstone, and determined the means to\nbring the work to perfection. Thus 'the foundation of God standeth\nsure, having this seal, The Lord knoweth them that are his' (2 Tim\n2:19). That is, who he hath chosen, having excluded works, both\ngood and bad, and founded all in an unchangeable act of grace;\nthe negative whereof, is this harmless reprobation.\n\nSecond, But secondly, To step a little backward, and so to make\nall sure: This act of reprobation was before the world began;\nwhich therefore must needs confirm that which was said but now,\nthat they were, before they were born, both destinated before\nthey had done good or evil. This is manifest by that of Paul to\nthe Ephesians, at the beginning of his epistle; where, speaking\nof Election, whose negative is reprobation, he saith, 'God hath\nchosen us in Christ before the foundation of the world.' Nay\nfurther, if you please, consider, that as Christ was ordained\nto suffer before the foundation of the world, and as we that are\nelected were chosen in him before the foundation of the world;\nso it was also ordained we should know him, before the foundation\nof the world; ordained that we should be holy before him in love,\nbefore the foundation of the world; and that we in time should be\ncreated in him to good works, and ordained before that we should\nwalk in them. Wherefore reprobation also, it being the negative of\nelecting love; that is, because God elected but some, therefore\nhe left the rest: these rest therefore must needs be of as ancient\nstanding under reprobation, as the chosen are under election;\nboth which, it is also evident, was before the world began. Which\nserveth yet further to prove that reprobation could not be with\nrespect to this or the other sin, it being only a leaving them,\nand that before the world, out of that free choice which he was\npleased to bless the other with. Even as the clay with which the\ndishonourable vessel is made, did not provoke the potter, for the\nsake of this or that impediment, therefore to make it so; but the\npotter of his own will, of the clay of the same lump, of the clay\nthat is full as good as that of which he hath made the vessel to\nhonour, did make this and the other a vessel of dishonour, &c. (1\nPeter 1:20,21; 1 Cor 2:7; Eph 1:3,4, 2:10).[4]\n\n\nCHAPTER 4.\n\nOf the causes of Reprobation.\n\nHaving thus in a word or two shewed the antiquity of Reprobation,\nI now come in this place to shew you the cause thereof; for\ndoubtless this must stand a truth, That whatever God doth, there\nis sufficient ground therefore, whether by us apprehended, or else\nwithout our reach.\n\nFirst then, It is caused from the very nature of God. There are two\nthings in God, from which, or by the virtue of which, all things\nhave their rise, to wit, the eternity of God in general, and the\neternal perfection of every one of his attributes in particular:\nfor as by the first, he must needs be before all things; so by\nvirtue of the second, must all things consist. And as he is before\nall things, they having consistence by him; so also is he before\nall states, or their causes, be they either good or bad, of\ncontinuance or otherwise, he being the first without beginning,\n&c., whereas all other things, with their causes, have rise,\ndependance, or toleration of being from him (Col 1:17).\n\nHence it follows, that nothing, either person or cause, &c., can\nby any means have a being, but first he knows thereof, allows\nthereof, and decrees it shall be so. 'Who is he that saith, and\nit cometh to pass, when the Lord commandeth it not?' (Lam 3:37).\nNow then, because that reprobation, as well as election, are\nsubordinate to God; his will also, which is eternally perfect,\nbeing most immediately herein concerned; it was impossible that\nany should be reprobate, before God had both willed and decreed\nit should be so. It is not the being of a thing that administers\nmatter of knowledge or foresight thereof to God, but the perfection\nof his knowledge, wisdom, and power, &c., that giveth the thing\nits being: God did not fore-decree there should be a world, because\nhe foresaw there would be one; but there must be one, because he had\nbefore decreed there should be one. The same is true as touching\nthe case in hand: 'For this cause [very purpose] have I raised\nthee up, for to shew in thee my power' (Exo 9:16; Rom 9:17).\n\nSecond, A second cause of eternal reprobation, is the exercise\nof God's sovereignty; for if this is true, that there is nothing\neither visible or invisible, whether in heaven or earth, but hath\nits being from him: then it must most reasonably follow, that he\nis therefore sovereign Lord, &c., and may also according to his\nown will, as he pleaseth himself, both exercise and manifest the\nsame; being every whit absolute; and can do and may do whatsoever\nhis soul desireth: and indeed, good reason, for he hath not only\nmade them all, but 'for his pleasure they both were and are created'\n(Rev 4:11).\n\nNow the very exercise of this sovereignty produceth reprobation:\n'Therefore hath he mercy on whom he will have mercy, and whom he\nwill he hardeneth' (Rom 9:18). 'Hath not the potter power over the\nclay, of the same lump?' And doth he not make his pots according\nto his pleasure? Here therefore the mercy, justice, wisdom and\npower of God, take liberty to do what they will; saying, 'My\ncounsel shall stand, and I will do all my pleasure' (Isa 46:10;\nJob 23:13; Dan 4:35; Isa 43:13).\n\nThird, Another cause of eternal reprobation, is the act and working\nof distinguishing love, and everlasting grace. God hath universal\nlove, and particular love; general love, and distinguishing love;\nand so accordingly doth decree, purpose, and determine: from\ngeneral love, the extension of general grace and mercy: but from\nthat love that is distinguishing, peculiar grace and mercy: 'Was\nnot Esau Jacob's brother?' saith the Lord, 'yet I loved Jacob'\n(Mal 1:2). Yet I loved Jacob, that is, with a better love, or\na love that is more distinguishing. As he further makes appear\nin his answer to our father Abraham, when he prayed to God for\nIshmael: 'As for Ishmael, [saith he] I have heard thee: Behold,\nI have blessed him, and will make him fruitful. But my covenant\nwill I establish with Isaac, which Sarah shall bear unto thee' (Gen\n17:20,21). Touching which words, there are these things observable.\n\n1. That God had better love for Isaac, than he had for his brother\nIshmael. Yet,\n\n2. Not because Isaac had done more worthy and goodly deeds, for\nIsaac was yet unborn.\n\n3. This choice blessing could not be denied to Ishmael, because\nhe had disinherited himself by sin; for this blessing was entailed\nto Isaac, before Ishmael had a being also (Rom 4:16-19; Gen 15:4,5,\nchapter 16).\n\n4. These things therefore must needs fall out through the working\nof distinguishing love and mercy, which had so cast the business,\n'that the purpose of God according to election might stand.'\n\nFurther, Should not God decree to shew distinguishing love and\nmercy, as well as that which is general and common, he must not\ndiscover his best love at all to the sons of men. Again, if he\nshould reveal and extend his best love to all the world in general,\nthen there would not be such a thing as love that doth distinguish;\nfor distinguishing love appeareth in separating between Isaac\nand Ishmael, Jacob and Esau, the many called, and the few chosen.\nThus by virtue of distinguishing love, some must be reprobate:\nfor distinguishing love must leave some, both of the angels in\nheaven, and the inhabitants of the earth; wherefore the decree\nalso that doth establish it, must needs leave some.\n\nFourth, Another cause of reprobation, Is God's willingness to\nshew his wrath, and to make his power known. This is one of those\narguments that the holy apostle setteth against the most knotty\nand strong objection that ever was framed against the doctrine of\neternal reprobation: 'Thou wilt say then unto me, [saith he] Why\ndoth he yet find fault?' For if it be his will that some should\nbe rejected, hardened, and perish, why then is he offended that\nany sin against him; 'for who hath resisted his will?' Hold, saith\nthe apostle; stay a little here; first remember this, Is it meet\nto say unto God, What doest thou? 'Shall the thing formed say\nto him that formed it, Why hast thou made me thus? Hath not the\npotter power over the clay, of the same lump,' &c. Besides, when\nyou have thought your worst, to wit, that the effects of reprobation\nmust needs be consummate in the eternal perdition of the creature;\nyet again consider, 'What if God, willing to shew his wrath,' as\nwell as grace and mercy? And what if he, that he may so do, exclude\nsome from having share in that grace that would infallibly, against\nall resistance, bring us safe unto eternal life? What then? Is he\ntherefore the author of your perishing, or his eternal reprobation\neither? Do you not know that he may refuse to elect who he will,\nwithout abusing of them? Also that he may deny to give them that\ngrace that would preserve them from sin, without being guilty of\ntheir damnation? May he not, to shew his wrath, suffer 'with much\nlong-suffering' all that are 'the vessels of wrath,' by their own\nvoluntary will, to fit themselves for wrath and for destruction?\n(Rom 9:19-22). Yea, might he not even in the act of reprobation,\nconclude also to suffer them thus left, to fall from the state he\nleft them in, that is, as they were considered upright; and when\nfallen, to bind them fast in chains of darkness unto the judgment\nof the great day, but he must needs be charged foolishly? You\nshall see in that day what a harmony and what a glory there will\nbe found in all God's judgments in the overthrow of the sinner;\nalso how clear the Lord will shew himself of having any working\nhand in that which causeth eternal ruin; notwithstanding he hath\nreprobated such, doth suffer them to sin, and that too, that he\nmight shew his wrath on the vessels of his wrath; the which I\nalso, after this next chapter, shall further clear up to you. As\n'the Lord knoweth how to deliver the godly out of temptations,'\nwithout approving of their miscarriages; so he also knoweth how\n'to reserve the unjust unto the day of judgment to be punished'\n(2 Peter 2:9): yet never to deserve the least of blame for his\nso reserving of them; though none herein can see his way, for he\nalone knows how to do it.[5]\n\n\nCHAPTER 5.\n\nOf the Unchangeableness of Eternal Reprobation.\n\nMany opinions have passed through the hearts of the sons of\nmen concerning reprobation; most of them endeavouring so to hold\nit forth, as therewith they might, if not heal their conscience\nslightly, yet maintain their own opinion, in their judgment,\nof other things; still wringing, now the word this way, and anon\nagain that, for their purpose; also framing within their soul such\nan imagination of God and his acts in eternity, as would suit with\nsuch opinions, and so present all to the world. And the rather they\nhave with greatest labour strained unweariedly at this above many\nother truths, because of the grim and dreadful face it carrieth in\nmost men's apprehensions. But none of these things, however they\nmay please the creature, can by any means in any measure, either\ncause God to undo, unsay, or undetermine what he hath concerning\nthis, decreed and established.\n\nFirst, Because they suit not with his nature, especially in\nthese foundation-acts: 'The foundation of God standeth sure' (2\nTim 2:19), even touching reprobation, 'that the purpose of God\naccording to election might stand' (Rom 9:11). 'I know [saith\nSolomon] that whatsoever God doeth, it shall be for ever: nothing\ncan be put to it, nor any thing taken from it,' &c. (Eccl 3:14).\n'Hath he said, and shall he not do it? Hath he spoken, and shall\nnot make it good?' (Num 23:19). His decrees are composed according\nto his eternal wisdom, established upon his unchangeable will,\ngoverned by his knowledge, prudence, power, justice, and mercy,\nand are brought to conclusion, on his part, in perfect holiness,\nthrough the abiding of his most blessed truth and faithfulness: 'He\nis the rock, his work is perfect: for all his ways are judgment:\na God of truth and without iniquity, just and right is he' (Deut\n32:4).\n\nSecond, This decree is made sure by the number, measure, and bounds\nof election; for election and reprobation do inclose all reasonable\ncreatures; that is, either the one or the other; election, those\nthat are set apart for glory; and reprobation, those left out of\nthis choice.\n\nNow as touching the elect, they are by this decree confined to\nthat limited number of persons that must amount to the complete\nmaking up the fulness of the mystical body of Christ; yea so\nconfined by this eternal purpose, that nothing can be diminished\nfrom or added thereunto: and hence it is that they are called his\nbody and members in particular, 'the fulness of him that filleth\nall in all' (Eph 1:23) and 'the measure of the stature of the\nfulness of Christ' (Eph 4:13). Which body, considering him as the\nhead thereof, in conclusion maketh up one perfect man, and holy\ntemple for the Lord. These are called Christ's substance, inheritance\nand lot (Psa 16); and are said to be booked, marked, and sealed\nwith God's most excellent knowledge, approbation and liking (2\nTim 2:19). As Christ said to his Father, 'Thine eyes did see my\nsubstance, yet being unperfect; and in thy book all my members\nwere written, which in continuance were fashioned, when as yet\nthere was none of them' (Psa 139:16). This being thus, I say, it\nis in the first place impossible that any of those members should\nmiscarry, for 'Who shall lay any thing to the charge of God's\nelect?' (Rom 8:33) and because they are as to number every way\nsufficient, being his body, and so by their completing to be made\na perfect man: therefore all others are rejected, that the 'purpose\nof God according to election might stand' (Rom 9:11). Besides,\nit would not only argue weakness in the decree, but monstrousness\nin the body, if after this, any appointed should miscarry, or any\nbesides them be added to them (Matt 24:24).\n\nThirdly, Nay further, that all may see how punctual, exact, and\nto a tittle this decree of election is, God hath not only as to\nnumber and quantity confined the persons, but also determined and\nmeasured, and that before the world, the number of the gifts and\ngraces that are to be bestowed on these members in general; and\nalso what graces and gifts to be bestowed on this or that member\nin particular: He 'hath blessed us with all spiritual blessings--in\nChrist, according as he hath chosen us in him before the foundation\nof the word' (Eph 1:3,4). And bestoweth them in time upon us,\n'According to the eternal purpose which he purposed in Christ\nJesus our Lord' (Eph 3:11). He hath given to the eye, the grace\nthat belongeth to the eye; and to the hand that which he also hath\nappointed for it. And so to every other member of the body elect,\nhe doth deal out to them their determined measure of grace and\ngifts most fit for their place and office. Thus is the decree\nestablished, both of the saved, and also the non-elect (Rom 12:3;\nEph 4:16; Col 2:19; Eph 4:12,13).\n\nFourth, But again, another thing that doth establish this decree\nof eternal reprobation, is the weakness that sin, in the fall,\nand since, hath brought all reprobates into: For though it be most\ntrue, that sin is no cause of eternal reprobation; yet seeing sin\nhath seized on the reprobate, it cannot be but thereby the decree\nmust needs be the faster fixed. If the king, for this or the other\nweighty reason, doth decree not to give this or that man, who yet\ndid never offend him, a place in his privy chamber; if this man\nafter this shall be infected with the plague, this rather fastens\nthan loosens the king's decree. As the angels that were left out\nof God's election, by reason of the sin they committed after, are\nso far off from being by that received into God's decree, that\nthey are therefore bound for it in chains of everlasting darkness\nto the judgment of the great day.\n\n\nCHAPTER 6.\n\nWhether to be reprobated be the same with being appointed before-hand\nunto eternal condemnation? If not, how do they differ? Also whether\nreprobation be the cause of condemnation?\n\nIt hath been the custom of ignorant men much to quarrel at eternal\nreprobation, concluding, for want of knowledge in the mystery of\nGod's will, that if he reprobate any from eternity, he had as good\nhave said, I will make this man to damn him; I will decree this\nman, without any consideration, to the everlasting pains of hell.\nWhen in very deed, for God to reprobate, and to appoint before-hand to\neternal condemnation, are two distinct things, properly relating\nto two distinct attributes, arising from two distinct causes.\n\nFirst, They are two distinct things: Reprobation, a simple leaving\nof the creature out of the bounds of God's election; but to appoint\nto condemnation is to bind them over to everlasting punishment.\nNow there is a great difference between my refusing to make of\nsuch a tree a pillar in my house, and of condemning it unto the\nfire to be burned.\n\nSecond, As to the attributes; reprobation respects God's sovereignty;\nbut to appoint to condemnation, his justice (Rom 9:18; Gen 18:25).\n\nThird, As to the causes; sovereignty being according to the will\nof God, but justice according to the sin of man. For God, though\nhe be the only sovereign Lord, and that to the height of perfection;\nyet he appointeth no man to the pains of everlasting fire, merely\nfrom sovereignty, but by the rule of justice: God damneth not the\nman because he is a man, but a sinner; and fore-appoints him to\nthat place and state, by fore-seeing of him wicked (Rom 1:18,19;\nCol 3:6).\n\nAgain, As reprobation is not the same with fore-appointing to\neternal condemnation; so neither is it the cause thereof.\n\nIf it be the cause, then it must either, 1. Leave him infirm.\nOr, 2. Infuse sin into him. Or, 3. Take from him something that\notherwise would keep him upright. 4. Or both license Satan to\ntempt, and the reprobate to close in with the temptation. But it\ndoth none of these; therefore it is not the cause of the condemnation\nof the creature.\n\nThat it is not the cause of sin, it is evident,\n\n1. Because the elect are as much involved therein, as those that\nare passed by.\n\n2. It leaveth him not infirm; for he is by an after-act, to wit,\nof creation, formed perfectly upright.\n\n3. That reprobation infuseth no sin, appeareth, because it is the\nact of God.\n\n4. That it taketh nothing, that good is, from him, is also manifest,\nit being only a leaving of him.\n\n5. And that it is not by this act that Satan is permitted to tempt,\nor the reprobate to sin, is manifest; because as Christ was tempted,\nso the elect fall as much into the temptation, at least many of\nthem, as many of those that are reprobate: whereas if these things\ncame by reprobation, then the reprobate would be only concerned\ntherein. All which will be further handled in these questions yet\nbehind.\n\nObject. From what hath been said, there is concluded this at least,\nThat God hath infallibly determined, and that before the world,\nthe infallible damnation of some of his creatures: for if God hath\nbefore the world [was made] bound some over to eternal punishment,\nand that as you say, for sin; then this determination must either\nbe fallible or infallible; not fallible, for then your other position\nof the certainty of the number of God's elect, is shaken; unless\nyou hold that there may be a number that shall neither go to heaven\nnor hell. Well then, if God hath indeed determined, fore-determined,\nthat some must infallibly perish; doth not this his determination\nlay a necessity on the reprobate to sin, that he may be damned;\nfor, no sin, no damnation; that is your own argument.\n\nAns. That God hath ordained (Jude 4), the damnation of some of\nhis creatures, it is evident; but whether this his determination\nbe positive and absolute, there is the question: for the better\nunderstanding whereof, I shall open unto you the variety of God's\ndeterminations, and their nature, as also rise.\n\nThe determinations of God touching the destruction of the creature,\nthey are either ordinary or extraordinary: those I count ordinary\nthat were commonly pronounced by the prophets and apostles, &c.,\nin their ordinary way of preaching; to the end men might be affected\nwith the love of their own salvation: now these either bound or\nloosed, but as the condition or qualification was answered by the\ncreature under sentence, and no otherwise (1 Sam 12:25; Isa 1:20;\nMatt 18:3; Luke 13:1-3; Rom 2:8,9, 8:13, 11:23; 1 Cor 6:9-11).\n\nAgain, These extraordinary, though they respect the same conditions,\nyet they are not grounded immediately upon them, but upon the\ninfallible fore-knowledge and fore-sight of God, and are thus\ndistinguished. First the ordinary determination, it stands but\nat best upon a supposition that the creature may continue in sin,\nand admits of a possibility that it may not; but the extraordinary\nstands upon an infallible fore-sight that the creature will continue\nin sin; wherefore this must needs be positive, and as infallible\nas God himself.\n\nAgain, These two determinations are also distinguished thus: the\nordinary is applicable to the elect as well as to the reprobate,\nbut the other to the reprobate only. It is proper to say even to\nthe elect themselves, 'He that believeth shall be saved, and he\nthat believeth not shall be damned'; but not to say to them, These\nare appointed to UTTER destruction, or that they shall utterly\nperish in their own corruptions; or that for them is reserved the\nblackness of darkness for ever (1 Kings 20:42; 2 Peter 2:12; Jude\n13).\n\nSo then, though God by these determinations doth not lay some\nunder irrecoverable condemnation, yet by one of them he doth; as\nis further made out thus:\n\n1. God most perfectly foreseeth the final impenitency of those that\nso die, from the beginning to the end of the world (Prov 15:11;\nPsa 139:2; Isa 46:10).\n\n2. Now from this infallible foresight, it is most easy and rational\nto conclude, and that positively, the infallible overthrow of\nevery such creature. Did I infallibly foresee that this or that\nman would cut out his heart in the morning, I might infallibly\ndetermine his death before night.\n\nObject. But still the question is, Whether God by this his determination\ndoth not lay a necessity on the creature to sin? For, no sin, no\ncondemnation: this is true by your own assertion.\n\nAns. No, by no means: for,\n\n1. Though it be true, that sin must of absolute necessity go\nbefore the infallible condemnation and overthrow of the sinner;\nand that it must also be pre-considered by God; yet it needs not\nlay a necessity upon him to sin: for let him but alone to do what\nhe will, and the determination cannot be more infallible than the\nsin, which is the cause of its execution.\n\n2. As it needs not, so it doth not: for this positive determination is\nnot grounded upon what God will effect, but on what the creature\nwill; and that not through the instigation of God, but the\ninstigation of the devil. What? might not I, if I most undoubtedly\nforesaw that such a tree in my garden would only cumber the ground,\nnotwithstanding reasonable means, might not I, I say, from hence\ndetermine, seven years before, to cut it down, and burn it in the\nfire, but I must, by so determining, necessitate this tree to be\nfruitless? the case in hand is the very same. God therefore may\nmost positively determine the infallible damnation of his creature,\nand yet not at all necessitate the creature to sin, that he might\nbe damned.\n\nObject. But how is this similitude pertinent? For God did not only\nforesee sin would be the destruction of the creature, but let it\ncome into the world, and so destroy the creature. If you, as you\nforesee the fruitlessness of your tree, should withal see that\nwhich makes it so, and that too before it makes it so, and yet let\nthe impediment come and make it so; are not you now the cause of\nthe unfruitfulness of that tree which you have before condemned to\nthe fire to be burned? for God might have chose whether he would\nhave let Adam sin, and so sin to have got into the world by him.\n\nAns. Similitudes never answer every way; if they be pertinent to\nthat for which they are intended, it is enough; and to that it\nanswereth well, being brought to prove no more but the natural\nconsequence of a true and infallible foresight. And now as to\nwhat is objected further, as that God might have chose whether\nsin should have come into the world by Adam, to the destruction\nof so many: to that I shall answer,\n\n1. That sin could not have come into the world without God's\npermission, it is evident, both from the perfection of his foresight\nand power.\n\n2. Therefore all the means, motives, and inducements thereunto,\nmust also by him be not only foreseen, but permitted.\n\n3. Yet so, that God will have the timing, proceeding, bounding,\nand ordering thereof, at his disposal: 'Surely the wrath of man\nshall praise thee, and the remainder of wrath shalt thou restrain'\n(Psa 76:10; 1 Kings 22:20-22; John 8:20; Luke 22:51,52).\n\n4. Therefore it must needs come into the world, not without, but\nby the knowledge of God; not in despite of him, but by his suffering\nof it.\n\nObject. But how then is he clear from having a hand in the death\nof him that perisheth?\n\nAns. Nothing is more sure than that God could have kept sin out\nof the world, if it had been his will; and this is also as true,\nthat it never came into the world with his liking and compliance;\nand for this, you must consider that sin came into the world by\ntwo steps:\n\n1. By being offered. 2. By prevailing.\n\nTouching the first of these, God without the least injury to any\ncreature in heaven or earth, might not only suffer it, but so far\ncountenance the same: that is, so far forth as for trial only:\nas it is said of Abraham; 'God tempted Abraham' to slay his only\nson (Gen 22:1), and led Christ by the Spirit into the wilderness\nto be tempted of the devil (Mark 1:12; Luke 4:1). This is done\nwithout any harm at all; nay, it rather produceth good; for it\ntends to discover sincerity, to exercise faith in, and love to his\nCreator; also to put him in mind of the continual need he hath of\ndepending on his God for the continuation of help and strength,\nand to provoke to prayers to God, whenever so engaged (Deut 8:1-3;\n1 Peter 1:7; Heb 5:7; Matt 26:22,41).\n\nObject. But God did not only admit that sin should be offered\nfor trial, and there to stay; but did suffer it to prevail, and\novercome the world.\n\nAns. Well, this is granted: but yet consider,\n\n1. God did neither suffer it, nor yet consent it should, but under\nthis consideration; If Adam, upright Adam, gave way thereto, by\nforsaking his command, 'In the day that thou eatest thereof thou\nshalt surely die' (Gen 2:17, 3:3). Which Adam did, not because\nGod did compel him or persuade him to it, but voluntarily of his\nown mind, contrary to his God's command: so then, God by suffering sin\nto break into the world, did it rather in judgment, as disliking\nAdam's act, and as a punishment to man for listening to the tempter;\nand as a discovery of his anger at man's disobedience; than to\nprove that he is guilty of the misery of his creature.\n\n2. Consider also, that when God permitted sin for trial, it was,\nwhen offered first, to them only who were upright, and had sufficient\nstrength to resist it.\n\n3. They were by God's command to the contrary, driven to no strait\nto tempt them to incline to Satan: 'Of every tree of the garden\nthou mayest freely at,' saith God; only let this alone.\n\n4. As touching the beauty and goodness that was in the object unto\nwhich they were allured; What was it? Was it better than God? Yea,\nwas it better than the tree of life? For from that they were not\nexempted till after they had sinned. Did not God know best what\nwas best to do them good?\n\n5. Touching him that persuaded them to do this wicked act; was\nhis word more to be valued for truth, more to be ventured on for\nsafety, or more to be honoured for the worthiness of him that\nspake, than was his that had forbad it? The one being the devil,\nwith a lie, and to kill them; the other being God, with his truth,\nand to preserve them safe.\n\nQuest. But was not Adam unexpectedly surprised? Had he notice\nbeforehand, and warning of the danger? For God foresaw the business.\n\nAns. Doubtless God was fair and faithful to his creature in this\nthing also; as clearly doth appear from these considerations.\n\n1. The very commandment that God gave him, fore-bespake him well\nto look about him; and did indeed insinuate that he was likely to\nbe tempted.\n\n2. It is yet more evident, because God doth even tell him of the\ndanger; 'In the day that thou eatest thereof thou shalt surely\ndie.'\n\n3. Nay God by speaking to him of the very tree that was to be\nforborn, telling him also where it stood, that he might the better\nknow it; did in effect expressly say unto him, Adam, if thou\nbe tempted, it will be about that tree, and the fruit thereof:\nwherefore if thou findest the tempter there, then beware thy life.\n\n(1.) To conclude then: though sin did not come into the world\nwithout God's sufferance, yet it did without his liking: God suffered\nalso Cain to kill his brother, and Ishmael to mock at Isaac, but\nhe did not like the same (Gen 4:9-11; Gal 4:30).\n\n(2.) Therefore though God was first in concluding sin should be\noffered to the world; yet man was the first that consented to a\nbeing overcome thereby.\n\n(3.) Then, Though God did fore-determine that sin should enter,\nyet it was not but with respect to certain terms and conditions,\nwhich yet was not to be enforced by virtue of the determination,\nbut permitted to be completed by the voluntary inclination of a\nperfect and upright man. And in that the determination was most\nperfectly infallible, it was through the foresight of the undoubted\ninclination of this good and upright person.\n\nQuest. But might not God have kept Adam from inclining, if he\nwould?\n\nAns. What more certain? But yet consider,\n\n1. Adam being now an upright man, he was able to have kept himself,\nhad he but looked to it as he should and might.\n\n2. This being so, if God had here stept in, he had either added\nthat which had been needless, and so had not obtained thankfulness;\nor else had made the strength of Adam useless, yea his own workmanship\nin so creating him, superfluous; or else by consequence imperfect.\n\n(3.) If he had done so, he had taken Adam from his duty, which was\nto trust and believe his Maker; he had also made void the end of\nthe commandment, which was to persuade to watchfulness, diligence,\nsobriety, and contentedness; yea, and by so doing would not only\nhimself have tempted Adam to transgression, even to lay aside the\nexercise of that strength that God had already given him; but should\nhave become the pattern, or the first father to all looseness,\nidleness, and neglect of duty. Which would also not only have\nbeen an ill example to Adam to continue to neglect so reasonable\nand wholesome duties, but would have been to himself an argument\nof defence to retort upon his God, when he had come at another\ntime to reckon with him for his misdemeanours.[6]\n\nMany other weighty reasons might here be further added for God's\nvindication in this particular, but at this time let these suffice.\n\n\nCHAPTER 7.\n\nWhether any under Eternal Reprobation have just cause to quarrel\nwith God for not electing of them?\n\nThat the answer to this question may be to edification, recall\nagain what I have before asserted; to wit, That for a man to\nbe left out of God's election, and to be made a sinner, is two\nthings; and again, For a man to be not elect, and to be condemned\nto hell-fire, is two things also. Now I say, if non-election\nmakes no man a sinner, and if it appoints no man to condemnation\nneither, then what ground hath any reprobate to quarrel with God\nfor not electing of him? Nay, further, reprobation considereth him\nupright, leaveth him upright, and so turneth him into the world;\nwhat wrong doth God do him, though he hath not elected him? What\nreason hath he that is left in this case to quarrel against his\nMaker?\n\nIf thou say, because God hath not chosen them, as well as chosen\nothers: I answer, 'Nay but, O man, who art thou that repliest\nagainst God? Shall the thing formed say to him that formed it,\nWhy hast thou made me thus?' (Rom 9:20). 'Behold, as the clay is\nin the potter's hand, so are ye in my hand, O house of Israel,'\nsaith the Lord God (Jer 18:6). So then, if I should say no more but\nthat God is the only Lord and Creator, and that by his sovereignty\nhe hath power to dispose of them according to his pleasure, either\nto choose or to refuse, according to the counsel of his own will,\nwho could object against him and be guiltless? 'He giveth not\naccount of any of his matters' (Job 33:13). 'And what his soul\ndesireth, even that he doeth' (Job 23:13).\n\nAgain, God is wiser than man, and therefore can shew a reason for\nwhat he acts and does, both when and where at present thou seest\nnone. Shall God the only wise, be arraigned at the bar of thy\nblind reason, and there be judged and condemned for his acts done\nin eternity? Who hath directed the Spirit of the Lord, 'or who\nhath been his counsellor?' (Rom 11:34). Do you not know that he\nis far more above us, than we are above our horse or mule that is\nwithout understanding? 'Great things doeth he, which we cannot\ncomprehend' (Job 37:5). 'Great things and unsearchable, marvellous\nthings without number' (Job 5:9).\n\nBut, I say, should we take it well if our beast should call\nus to account for this and the other righteous act, and judge us\nunrighteous, and our acts ridiculous, and all because it sees no\nreason for our so doing? Why, we are as beasts before God (Psa\n73:22).\n\nBut again, to come yet more close to the point: the reprobate\nquarrels with God, because he hath not elected him; well, but is\nnot God the master of his own love? And is not his will the only\nrule of his mercy? And may he not, without he give offence to thee,\nlay hold by electing love and mercy on whom himself pleaseth? Must\nthy reason, nay, thy lust, be the ruler, orderer, and disposer of\nhis grace? 'Is it not lawful for me to do what I will with mine\nown?' saith he, 'Is thine eye evil, because I am good?' (Matt\n20:15).\n\nFurther, What harm doth God to any reprobate, by not electing of\nhim; he was, as hath been said, considered upright, so formed in\nthe act of creation, and so turned into the world: indeed he was\nnot elected, but hath that taken anything from him? No, verily,\nbut leaveth him in good condition: there is good, and better, and\nbest of all; he that is in a good estate, though others through\nfree grace are in a far better, hath not any cause to murmur either\nwith him that gave him such a place, or at him that is placed above\nhim. In a word, reprobation maketh no man personally a sinner,\nneither doth election make any man personally righteous. It is the\nconsenting to sin that makes a man a sinner; and the imputation of\ngrace and righteousness that makes [men] gospelly and personally\njust and holy.\n\nBut again, seeing it is God's act to leave some out of the bounds\nof his election, it must needs be, therefore, positively good: Is\nthat then which is good in itself made sin unto thee? God forbid:\nGod doth not evil by leaving this or that man out of his electing\ngrace, though he choose others to eternal life, through Jesus\nChrist our Lord. Wherefore there is not a reprobate that hath any\ncause, and therefore no just cause, to quarrel with his Maker,\nfor not electing of him.\n\nAnd that, besides what hath been spoken, if you consider,\n\n1. For God to elect, is an act of sovereign grace; but to pass\nby, or to refuse so to do, is an act of sovereign power, not of\ninjustice.\n\n2. God might therefore have chosen whether he would have elected\nany, or so many or few; and also which and where he would.\n\n3. Seeing then that all things are at his dispose, he may fasten\nelecting mercy where he pleaseth; and other mercy, if he will, to\nwhom and when he will.\n\n4. Seeing also that the least of mercies are not deserved by the\nbest of sinners; men, instead of quarrelling against the God of\ngrace, because they have not what they list, should acknowledge\nthey are unworthy of their breath; and also should confess that\nGod may give mercy where he pleaseth, and that too, both which\nor what, as also to whom, and when he will; and yet be good, and\njust, and very gracious still: Nay, Job saith, 'He taketh away,\nwho can hinder him? Who will say unto him, What doest thou?' (Job\n9:12).\n\nThe will of God is the rule of all righteousness, neither knoweth\nhe any other way by which he governeth and ordereth any of\nhis actions. Whatsoever God doth, it is good because he doth it;\nwhether it be to give grace, or to detain it; whether in choosing\nor refusing. The consideration of this, made the holy men of old\nascribe righteousness to their Maker, even then when yet they\ncould not see the reason of his actions. They would rather stand\namazed, and wonder at the heights and depths of his unsearchable\njudgments, than quarrel at the strange and most obscure of them\n(Job 34:10-12, 36:3, 37:23; Jer 12:1; Rom 11:33).\n\nGod did not intend that all that ever he would do, should be known\nto every man, no nor yet to the wise and prudent. It is as much\na duty sometimes to stay ourselves and wonder, and to confess our\nignorance in many things of God, as it is to do other things that\nare duty without dispute. So then, let poor dust and ashes forbear\nto condemn the Lord, because he goeth beyond them; and also they\nshould beware they speak not wickedly for him, though it be, as\nthey think, to justify his actions. 'The Lord is righteous in all\nhis ways, and holy in all his works' (Psa 145:17; Matt 11:25; 1\nCor 2:8; Job 13:6-8).[7]\n\n\nCHAPTER 8.\n\nWhether Eternal reprobation in itself, or in its doctrine, be in\nvery deed an hindrance to any man in seeking the salvation of his\nsoul.\n\nIn my discourse upon this question, I must entreat the reader to\nmind well what is premised in the beginning of the former chapter,\nwhich is, That reprobation makes no man a sinner, appoints no\nman to condemnation, but leaveth him upright after all. So then,\nthough God doth leave this most of men without the bounds of his\nelection, his so doing is neither in itself, nor yet its doctrine,\nin very deed, an hindrance to any man in seeking the salvation of\nhis soul.\n\nFirst, It hindreth not in itself, as is clear by the ensuing\nconsiderations:--\n\n1. That which hindreth him is the weakness that came upon him by\nreason of sin. Now God only made the man, but man's listening to\nSatan made him a sinner, which is the cause of all his weakness:\nthis therefore is it that hindreth him, and that also disenableth\nhim in seeking the salvation of his soul. 'Let no man say when he\nis tempted, I am tempted of God: for God cannot be tempted with\nevil, neither tempteth he any man' (James 1:13). 'God made man\nupright; but they have sought out many inventions' (Eccl 7:29;\nEze 16:30; Hosea 13:9, 14:1; Gen 3:8-11).\n\n2. It hindreth not in itself, for it taketh not anything from a\nman that would help him, might it continue with him; it takes not\naway the least part of his strength, wisdom, courage, innocency,\nor will to good; all these were lost by the fall, in that day when\nhe died the death. Nay, reprobation under some consideration did\nrather establish all these upon the reprobate; for as it decrees\nhim left, so left upright. Wherefore man's hindrance cometh on him\nfrom other means, even by the fall, and not by the simple act of\neternal reprobation (Gen 3).\n\n3. As reprobation hindreth not either of these two ways, so neither\nis it from this simple act that Satan is permitted either to tempt\nthem, that they might be tried, or that they might be overthrown.\n\n(1.) It is not by this act that Satan is permitted to tempt them\nthat they might be tried; because then the Son of God himself must\nbe reached by this reprobation; he being tempted by the devil as\nmuch, if not more than any. Yea, and then must every one of the\nelect be under eternal reprobation; for they also, and that after\ntheir conversion, are greatly assaulted by him. 'Many are the\ntroubles of the righteous,' &c. (Matt 4:1,2; Heb 2:17, 4:15).\n\n(2.) Neither is it from the act of reprobation that sin hath\nentered the world, no more than from election, because those under\nthe power of election did not only fall at first, but do still\ngenerally as foully, before conversion, as the reprobate himself.\nWhereas, if either the temptation, or the fall, were by virtue of\nreprobation, then the reprobates, and they only, should have been\ntempted, and have fallen. The temptation then, and the fall, doth\ncome from other means, and so the hindrance of the reprobate,\nthan from eternal reprobation. For the temptation, the fall and\nhindrance being universal, but the act of reprobation particular,\nthe hindrance must needs come from such a cause as taketh hold on\nall men, which indeed is the fall; the cause of which was neither\nelection nor reprobation, but man's voluntary listening to the\ntempter (Rom 3:9).\n\n(3.) It is yet far more evident that reprobation hindreth no man\nfrom seeking the salvation of his soul: because notwithstanding all\nthat reprobation doth, yet God giveth to divers of the reprobates\ngreat encouragements thereto; to wit, the tenders of the gospel\nin general, not excluding any; great light also to understand it,\nwith many a sweet taste of the good word of God, and the powers of\nthe world to come; he maketh them sometimes also to be partakers\nof the Holy Ghost, and admitteth many of them into fellowship\nwith his elect; yea, some of them to be rulers, teachers, and\ngovernors in his house: all which, without doubt, both are and\nought to be great encouragements even to the reprobates themselves,\nto seek the salvation of their souls (Matt 11:28; Rev 22:17; Heb\n6:4,5; Matt 25:1,2; Acts 1:16,17).\n\nSecond, As it hindreth not in itself, so it hindreth not by its\ndoctrine: for, all that this doctrine saith is, that some are left\nout of God's election, as considered upright. Now this doctrine\ncannot hinder any man. For,\n\n1. No man still stands upright.\n\n2. Though it saith some are left, yet it points at no man, it\nnameth no man, it binds all faces in secret. So then, if it hinder,\nit hindreth all, even the elect as well as reprobate; for the\nreprobate hath as much ground to judge himself elect, as the very\nelect himself hath, before he be converted, being both alike in a\nstate of nature and unbelief, and both alike visibly liable to the\ncurse, for the breach of the commandment. Again, As they are equals\nhere, so also have they ground alike to close in with Christ and\nlive; even the open, free, and full invitation of the gospel, and\npromise of life and salvation, by the faith of Jesus Christ (Eph\n2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev 21:6, 22:17).\n\n3. It is evident also by experience, that this doctrine doth not,\nin deed, neither can it hinder any (this doctrine I mean, when\nboth rightly stated and rightly used) because many who have been\ngreatly afflicted about this matter, have yet at last had comfort;\nwhich comfort, when they have received it, hath been to them as\nan argument that the thing they feared before, was not because of\nreprobation rightly stated; but its doctrine much abused was the\ncause of their affliction: and had they had the same light at\nfirst they received afterwards, their troubles then would soon\nhave fled, as also now they do. Wherefore discouragement comes\nfrom want of light, because they are not skilful in the word\nof righteousness: for had the discouragement at first been true,\nwhich yet it could not be, unless the person knew by name himself\nunder eternal reprobation, which is indeed impossible, then his\nlight would have pinched him harder; light would rather have fastened\nthis his fear, than at all have rid him of it (Heb 5:12-14).\n\nIndeed the scripture saith, the word is to some the savour of death\nunto death, when to others the savour of life unto life. But mark,\nit is not this doctrine in particular, if so much as some other,\nthat doth destroy the reprobate. It was respited at which Pharaoh\nhardened his heart; and the grace of God that the reprobates of\nold did turn into lasciviousness. Yea, Christ the Saviour of the\nworld, is a stumbling-block unto some, and a rock of offence unto\nothers. But yet again, consider that neither HE, nor any of God's\ndoctrines, are so simply, and in their own true natural force and\ndrift: for they beget no unbelief, they provoke to no wantonness,\nneither do they in the least encourage to impenitency; all this\ncomes from that ignorance and wickedness that came by the fall:\nWherefore it is by reason of that also, that they stumble, and\nfall, and grow weak, and are discouraged, and split themselves,\neither at the doctrine of reprobation, or at any other truth of\nGod (Exo 8:15; Jude 4:1; 1 Peter 2:8).\n\nLastly, To conclude as I began, there is no man while in this world,\nthat doth certainly know that he is left out of the electing love\nof the great God; neither hath he any word in the whole bible, to\npersuade him so to conclude and believe; for the scriptures hold\nforth salvation to the greatest of sinners. Wherefore, though\nthe act of reprobation were far more harsh, and its doctrine also\nmore sharp and severe, yet it cannot properly be said to hinder\nany. It is a foolish thing in any to be troubled with those\nthings which they have no ground to believe concerns themselves;\nespecially when the latitude of their discouragement is touching\ntheir own persons only. 'The secret things belong unto the Lord\nour God' (Deut 29:29). Indeed every one of the words of God ought\nto put us upon examination, and into a serious enquiry of our\npresent state and condition, and how we now do stand for eternity; to\nwit, whether we are ready to meet the Lord, or how it is with us.\nYet, when search is fully made, and the worst come unto the worst,\nthe party can find himself no more than the chief of sinners, not\nexcluded from the grace of God tendered in the gospel; not from an\ninvitation, nay a promise, to be embraced and blest, if he comes\nto Jesus Christ. Wherefore he hath no ground to be discouraged by\nthe doctrine of reprobation (1 Tim 1:15; Acts 3:19; 2 Chron 33;\nJohn 7:37, 6:37; Mark 2:17).\n\n\nCHAPTER 9.\n\nWhether God would indeed and in truth, that the gospel, with the\ngrace thereof, should be tendered to those that yet he hath bound\nup under Eternal Reprobation?\n\nTo this question I shall answer,\n\nFirst, In the language of our Lord, 'Go preach the gospel unto\nevery creature' (Mark 16:15); and again, 'Look unto me, and be\nye saved; all ye ends of the earth' (Isa 45:22). 'And whosoever\nwill, let him take the water of life freely' (Rev 22:17). And the\nreason is, because Christ died for all, 'tasted death for every\nman' (2 Cor 5:15; Heb 2:9); is 'the Saviour of the world' (1 John\n4:14), and the propitiation for the sins of the whole world.\n\nSecond, I gather it from those several censures that even every\none goeth under, that doth not receive Christ, when offered in the\ngeneral tenders of the gospel; 'He that believeth not,--shall be\ndamned' (Mark 16:16); 'He that believeth not God hath made him\na liar, because he believeth not the record that God gave of his\nson' (1 John 5:10); and, Woe unto thee Capernaum, 'Woe unto thee\nChorazin! woe unto thee Bethsaida!' (Matt 11:21) with many other\nsayings, all which words, with many other of the same nature,\ncarry in them a very great argument to this very purpose; for if\nthose that perish in the days of the gospel, shall have, at least,\ntheir damnation heightened, because they have neglected and refused\nto receive the gospel, it must needs be that the gospel was with\nall faithfulness to be tendered unto them; the which it could not\nbe, unless the death of Christ did extend itself unto them (John\n3:16; Heb 2:3); for the offer of the gospel cannot, with God's\nallowance, be offered any further than the death of Jesus Christ\ndoth go; because if that be taken away, there is indeed no gospel,\nnor grace to be extended. Besides, if by every creature, and the\nlike, should be meant only the elect, then are all the persuasions\nof the gospel to no effect at all; for still the unconverted,\nwho are here condemned for refusing of it, they return it as fast\nagain: I do not know I am elect, and therefore dare not come to\nJesus Christ; for if the death of Jesus Christ, and so the general\ntender of the gospel, concern the elect alone; I, not knowing\nmyself to be one of that number, am at a mighty plunge; nor know\nI whether is the greater sin, to believe, or to despair: for I say\nagain, if Christ died only for the elect, &c. then, I not knowing\nmyself to be one of that number, dare not believe the gospel,\nthat holds forth his blood to save me; nay, I think with safety\nmay not, until I first do know I am elect of God, and appointed\nthereunto.\n\nThird, God the Father, and Jesus Christ his Son, would have all\nmen whatever, invited by the gospel to lay hold of life by Christ,\nwhether elect or reprobate; for though it be true, that there is\nsuch a thing as election and reprobation, yet God, by the tenders\nof the gospel in the ministry of his word, looks upon men under\nanother consideration, to wit, as sinners; and as sinners invites\nthem to believe, lay hold of, and embrace the same. He saith not\nto his ministers, Go preach to the elect, because they are elect;\nand shut out others, because they are not so: But, Go preach the\ngospel to sinners as sinners; and as they are such, go bid them\ncome to me and live. And it must needs be so, otherwise the preacher\ncould neither speak in faith, nor the people hear in faith. First,\nthe preacher could not speak in faith, because he knoweth not the\nelect from the reprobate; nor they again hear in faith, because,\nas unconverted, they would be always ignorant of that also. So\nthen, the minister neither knowing whom he should offer life unto,\nnor yet the people which of them are to receive it; how could\nthe word now be preached in faith with power? And how could the\npeople believe and embrace it? But now the preacher offering mercy\nin the gospel to sinners, as they are sinners, here is way made\nfor the word to be spoke in faith, because his hearers are sinners;\nyea, and encouragement also for the people to receive and close\ntherewith, they understanding they are sinners: 'Christ Jesus came\ninto the world to save sinners' (1 Tim 1:15; Luke 24:46,47).\n\nFourth, The gospel must be preached to sinners as they are sinners,\nwithout distinction of elect or reprobate; because neither the\none nor yet the other, as considered under these simple acts, are\nfit subjects to embrace the gospel: for neither the one act, nor\nyet the other, doth make either of them sinners; but the gospel\nis to be tendered to men as they are sinners, and personally under\nthe curse of God for sin: wherefore to proffer grace to the elect\nbecause they are elect, it is to proffer grace and mercy to them,\nas not considering them as sinners. And, I say, to deny it to the\nreprobate, because he is not elected, it is not only a denial of\ngrace to them that have no need thereof, but also before occasion\nis given on their part, for such a dispensation. And I say again,\ntherefore, to offer Christ and grace to man elect, as simply so\nconsidered, this administers to him no comfort at all, he being\nhere no sinner; and so engageth not the heart at all to Jesus\nChrist; for that comes in, and is effected on them as they are\nsinners. Yea, to deny the gospel also to the reprobate, because\nhe is not elect, it will not trouble him at all; for saith he, So\nI am not a sinner, and so do not need a Saviour. But now, because\nthe elect have no need of grace in Christ by the gospel, but as\nthey are sinners; nor the reprobates cause to refuse it, but as\nthey are sinners; therefore Christ by the word of the gospel, is\nto be proffered to both, without considering elect or reprobate,\neven as they are sinners. 'The whole have no need of the physician,\nbut they that are sick: I came not to call the righteous, but\nsinners to repentance' (Mark 2:17; 2 Cor 5:14,15; Luke 7:47).\n\nThus you see the gospel is to be tendered to all in general, as\nwell to the reprobate as to the elect, TO SINNERS AS SINNERS; and\nso are they to receive it, and to close with the tenders thereof.[8]\n\n\nCHAPTER 10.\n\nSeeing then that the grace of God in the gospel, is by that to\nbe proffered to sinners, as sinners; as well to the reprobate as\nthe elect; Is it possible for those who indeed are not elect, to\nreceive it, and be saved?\n\nTo this question I shall answer several things: but first I shall\nshew you what that grace is, that is tendered in the gospel; and\nsecondly, what it is to receive it and be saved.\n\nFirst then, The grace that is offered to sinners as sinners,\nwithout respect to this or that person, it is a sufficiency of\nrighteousness, pardoning grace, and life, laid up in the person\nof Christ, held forth in the exhortation and word of the gospel,\nand promised to be theirs that receive it; yea, I say, in so\nuniversal a tender, that not one is by it excluded or checked in\nthe least, but rather encouraged, if he hath the least desire to\nlife; yea, it is held forth to beget both desires and longings\nafter the life thus laid up in Christ, and held forth by the\ngospel (John 1:16; Col 1:19,23; 1 John 5:11,12; Acts 13:38,39;\nRom 10:12-14, 16:25,26).\n\nSecondly, To receive this grace thus tendered by the gospel, it\nis,\n\n1. To believe it is true.\n\n2. To receive it heartily and unfeignedly through faith. And,\n\n3. To let it have its natural sway, course and authority in the\nsoul, and that in that measure, as to bring forth the fruits of\ngood living in heart, word, and life, both before God and man.\n\nNow then to the question.\n\nIs it possible that this tender, thus offered to the reprobate,\nshould by him be thus received and embraced, and he live thereby?\n\nTo which I answer in the negative. Nor yet for the elect themselves,\nI mean as considered dead in trespasses and sins, which is the state\nof all men, elect as well as reprobate. So then, though there be\na sufficiency of life and righteousness laid up in Christ for all\nmen, and this tendered by the gospel to them without exception;\nyet sin coming in between the soul and the tender of this grace,\nit hath in truth disabled all men, and so, notwithstanding this\ntender, they continue to be dead. For the gospel, I say, coming in\nword only, saveth no man, because of man's impediment; wherefore\nthose that indeed are saved by this gospel, the word comes not to\nthem in word only, but also in power, and in the Holy Ghost; is\nmixed with faith even with the faith of the operation of God, by\nwhose exceeding great and mighty power they are raised from this\ndeath of sin, and enabled to embrace the gospel. Doubtless, all\nmen being dead in trespasses and sins, and so captivated under the\npower of the devil, the curse of the law, and shut up in unbelief;\nit must be the power of God, yea the exceeding greatness of that\npower that raiseth the soul from this condition, to receive the\nholy gospel (Eph 2:1-3; 1 Thess 1:5,6; Col 2:12; Heb 4:1,2; Eph\n1:18,19, &c.).\n\nFor man by nature, (consider him at best), can see no more, nor do\nno more than what the principles of nature understands and helps\nto do; which nature being below the discerning of things truly,\nspiritually, and savingly good, it must needs fall short of receiving,\nloving and delighting in them. 'The natural man receiveth not the\nthings of the Spirit of God, for they are foolishness unto him:\nneither can he know them, because they are spiritually discerned'\n(1 Cor 2:14). Now I say, if the natural man at best (for the elect\nbefore conversion are no more, if quite so much) cannot do this,\nhow shall they attain thereto, being now not only corrupted\nand infected, but depraved, bewitched and dead; swallowed up of\nunbelief, ignorance, confusion, hardness of heart, hatred of God,\nand the like? When a thorn by nature beareth grapes, and a thistle\nbeareth figs, then may this thing be (Matt 7:16-18). To lay hold\nof and receive the gospel by a true and saving faith, it is an\nact of the soul as made a new creature, which is the workmanship\nof God: 'Now he that hath wrought us for the self-same thing\nis God' (2 Cor 5:5). 'For a corrupt tree cannot bring forth good\nfruit' (Luke 6:43-45). 'Can the Ethiopian change his skin?' (Jer\n13:23).\n\nBut yet the cause of this impossibility.\n\n1. Lieth not in reprobation, the elect themselves being as much\nunable to receive it as the other.\n\n2. Neither is it because the reprobate is excluded in the tender,\nfor that is universal.\n\n3. Neither is it because there wanteth arguments in the tenders\nof the gospel, for there is not only plenty, but such as be\npersuasive, clear, and full of rationality.\n\n4. Neither is it because these creatures have no need thereof,\nfor they have broken the law.\n\n5. Wherefore it is, because indeed they are by sin dead, captivated,\nmad, self-opposers, blind, alienated in their minds, and haters\nof the Lord. Behold the ruins that sin hath made!\n\nWherefore whoever receiveth the grace that is tendered in the\ngospel, they must be quickened by the power of God, their eyes must\nbe opened, their understandings illuminated, their ears unstopped,\ntheir hearts circumcised, their wills also rectified, and the Son\nof God revealed in them. Yet as I said, not because there wanteth\nargument in these tenders, but because men are dead, and blind,\nand cannot hear the word. 'Why do ye not understand my speech\n[saith Christ]; Even because ye cannot hear my word' (John 8:43;\nActs 9:15, 26:9,10; Psa 110:3; Gal 1:15; Matt 11:27).\n\nFor otherwise, as I said but now, there is, 1. Rationality enough\nin the tenders of the gospel. 2. Persuasions of weight enough to\nprovoke to faith. And, 3. Arguments enough to persuade to continue\ntherein.\n\n1. Is it not reasonable that man should believe God in the proffer\nof the gospel and life by it? Is there not reason, I say, both\nfrom the truth and faithfulness of God, from the sufficiency of the\nmerits of Christ, as also from the freeness and fullness of the\npromise? What unreasonable thing doth the gospel bid thee credit?\nOr what falsehood doth it command thee to receive for truth? Indeed\nin many points the gospel is above reason, but yet in never a one\nagainst it; especially in those things wherein it beginneth with\nthe sinner, in order to eternal life.\n\n2. Again, touching its persuasions to provoke to faith: With how\nmany signs and wonders, miracles and mighty deeds, hath it been\nonce and again confirmed, and that to this very end? (Heb 1:1-3;\n1 Cor 14:22). With how many oaths, declarations, attestations, and\nproclamations, is it avouched, confirmed, and established? (Heb\n6:17,18; Acts 13:32; Jer 3:12; Gal 3:15). And why should not\ncredence be given to that gospel that is confirmed by blood, the\nblood of the Son of God himself? Yea, that gospel that did never\nyet fail any that in truth hath cast themselves upon it, since\nthe foundation of the world (Heb 9:16-18, 12:1-3).\n\n3. Again, as there is rationality enough, and persuasions sufficient,\nso there is also argument most prevalent to persuade to continue\ntherein, and that to heartily, cheerfully, and unfeignedly, unto\nthe end: did not, as I have said, blindness, madness, deadness, and\nwillful rebellion, carry them away in the vanity of their minds,\nand overcome them (Eph 4:17-19).\n\n(1.) For, first, if they could but consider how they have sinned,\nhow they have provoked God, &c., if they could but consider what\na dismal state the state of the damned is, and also, that in\na moment their condition is like to be the same, would they not\ncleave to the gospel and live?\n\n(2.) The enjoyment of God, and Christ, and saints, and angels,\nbeing the sweetest; the pleasures of heaven the most comfortable,\nand to live always in the greatest height of light, life, joy,\nand gladness imaginable, one would think were enough to persuade\nthe very damned now in hell.\n\nThere is no man then perisheth for want of sufficient reason in the\ntenders of the gospel, nor any for want of persuasions to faith;\nnor yet because there wanteth arguments to provoke to continue\ntherein. But the truth is, the gospel in this hath to do with\nunreasonable creatures; with such as will not believe it, and that\nbecause it is truth: 'And because I tell you the truth, [saith\nChrist] therefore ye believe me not' (John 8:45).\n\nQuest. Well, but if this in truth be thus, how then comes it to\npass that some receive it and live for ever? For you have said\nbefore, that the elect are as dead as the reprobate, and full as\nunable as they, as men, to close with these tenders, and live.\n\nAnsw. Doubtless this is true, and were the elect left to themselves,\nthey, through the wickedness of their heart, would perish as\ndo others. Neither could all the reasonable persuasive prevalent\narguments of the gospel of God in Christ, prevail to make any\nreceive it, and live. Wherefore here you must consider, that as\nthere is mercy proclaimed in the general tenders of the gospel,\nso there is also the grace of election; which grace kindly\nover-ruleth and winneth the spirit of the chosen, working in them\nthat unfeigned closing therewith, that makes it effectual to their\nundoubted salvation; which indeed is the cause that not only in\nother ages, but also to this day, there is a remnant that receive\nthis grace; they being appointed, I say, thereto, before the\nworld began; preserved in time from that which would undo them,\nand enabled to embrace the glorious gospel of grace, and peace,\nand life (1 Kings 19:18; Rom 11:5; 1 Thess 5:9).\n\nNow there is a great difference between the grace of election, and\nthe grace that is wrapped up in the general tenders of the gospel\na difference, I say, and that both as to its timing, latituding,\nand working.\n\n1. Touching its timing; it is before, yea long before, there was\neither tender of the grace wrapped up in the gospel to any, or\nany need of such a tender (Eph 1:4,5).\n\n2. They also differ in latitude; the tenders of grace in the\ngospel are common and universal to all, but the extension of that\nof election special and peculiar to some. 'There is a remnant\naccording to the election of grace' (Rom 11:5).\n\n3. Touching the working of the grace of election; it differs much\nin some things from the working of the grace that is offered in the\ngeneral tenders of the gospel. As is manifest in these particulars:\n\n(1.). The grace that is offered in the general tenders of the\ngospel, calleth for faith to lay hold upon, and accept thereof;\nbut the special grace of election, worketh that faith which doth\nlay hold thereof (Acts 16:31, 13:48; Phil 1:29; 2 Thess 1:11).\n\n(2.) The grace that is offered in the general tenders of the gospel,\ncalleth for faith, as a condition in us, without which there is\nno life; but the special grace of election worketh faith in us\nwithout any such condition (Mark 16:15,16; Rom 11:5,6).\n\n(3.) The grace that is offered in the general tenders of the\ngospel, promiseth happiness upon the condition of persevering in\nthe faith only; but the special grace of election causeth this\nperseverance (Col 1:23; Eph 2:10; Rom 11:7; 1 Peter 1:5-7).\n\n(4.) The grace offered in the general tenders of the gospel, when\nit sparkleth most, leaveth the greatest part of men behind it;\nbut the special grace of election, when it shineth least, doth\ninfallibly bring every soul therein concerned to everlasting life\n(Rom 10:16, 8:33-35).\n\n(5.) A man may overcome and put out all the light and life that\nis begotten in him by the general tenders of the gospel; but none\nshall overcome, or make void, or frustrate the grace of election\n(Jude 4; 2 Peter 2:20-22; Matt 24:24; Rom 11:1-3, &c.).\n\n(6.) The general tenders of the gospel, considered without a\nconcurrence of the grace of election, helps not the elect himself,\nwhen sadly fallen. Wherefore, when I say the grace that is offered\nin the general tenders of the gospel, I mean that grace when\noffered, as not being accompanied with a special operation of\nGod's eternal love, by way of conjunction therewith. Otherwise\nthe grace that is tendered in the general offers of the gospel,\nis that which saveth the sinner now, and that brings him to\neverlasting life; that is, when conjoined with that grace that\nblesseth and maketh this general tender effectually efficacious.\nThe grace of election worketh not without, but by these tenders\ngenerally; neither doth the grace thus tendered, effectually work,\nbut by and with the grace of election: 'As many as were ordained\nto eternal life believed' (Acts 13:48): The word being then effectual\nto life, when the hand of the Lord is effectually therewith to that\nend (Mark 16:20). They 'spake [saith the text] unto the Grecians,\npreaching the Lord Jesus. And the hand of the Lord was with them;\nand a great number believed, and turned unto the Lord' (Acts\n11:20,21).\n\nWe must always put difference between the word of the gospel, and\nthe power that manageth that word; we must put difference between\nthe common and more special operations of that power also; even as\nthere is evidently a difference to be put between those words of\nChrist that were effectual to do what was said, and of those words of\nhis which were but words only, or at least not so accompanied with\npower. As for instance: that same Jesus that said to the Leper,\n'Say nothing to any man,' said also to Lazarus, 'Come forth';\nyet the one obeyed, the other did not; though he that obeyed was\nleast in a capacity to do it, he being now dead, and stunk in his\ngrave. Indeed unbelief hath hindered Christ much, yet not when he\nputteth forth himself as Almighty, but when he doth suffer himself\nby them to be abused who are to be dealt with by ordinary means:\nOtherwise legions of devils, with ten thousand impediments, must\nfall down before him, and give way unto him. There is a speaking,\nand a so speaking: 'They so spake, that a great multitude, both\nof the Jews, and also of the Greeks, believed' (Acts 14:1). Even\nas I have hinted already, there is a difference between the coming\nof the word when it is in power (1 Thess 1:5), and when it is in\nword only. So then, the blessed grace of election chooseth this\nman to good, not because he is good; it chooseth him to believe,\nnot because he doth believe; it chooseth him to persevere, not\nbecause he doth so; it fore-ordains that this man shall be created\nin Christ Jesus unto good works (Eph 1:4-6), not if a man will\ncreate himself thereto (1 Peter 1:2; Eph 2:10).\n\nWhat shall we say then? Is the fault in God, if any perish?\nDoubtless no; nor yet in his act of eternal reprobation neither:\nit is grace that saveth the elect, but sin that damns the rest:\nit is superabundant grace that causeth the elect to close with the\ntenders of life, and live; and it is the aboundings of sin that\nholds off the reprobate from the rational, necessary, and absolute\ntenders, of grace. To conclude then; the gospel calleth for credence\nas a condition, and that both from the elect and reprobate; but\nbecause none of them both, as dead in sin, will close therewith,\nand live; therefore grace, by virtue of electing love, puts forth\nitself to work and do for some beyond reason; and justice cuts\noff others, for slighting so good, so gracious, and necessary a\nmeans of salvation, so full both of kindness, mercy and reason.\n\n\nCHAPTER 11.\n\nSeeing [that] it is not possible that the reprobate should receive\nthis grace and live, and also seeing [that] this is infallibly\nforeseen of God; and again, seeing God hath fore-determined\nto suffer it so to be; Why doth he yet will and command that the\ngospel, and so grace in the general tenders thereof, should be\nproffered unto them?\n\nWhy then is the gospel offered them? Well, that there is such a\nthing as eternal reprobation, I have shewed you; also what this\neternal reprobation is, I have opened unto you: and shall now shew\nyou also, that though these reprobates will infallibly perish,\nwhich God not only foresaw, but fore-determined to suffer them\nmost assuredly so to do; yet there is reason, great reason, why\nthe gospel, and so the grace of God thereby, should be tendered,\nand that in general terms, to them as well as others.\n\nBut before I come to lay the reasons before you, I must mind you\nafresh of these particulars:\n\n1. That eternal reprobation makes no man a sinner.\n\n2. That the fore-knowledge of God that the reprobate would perish\nmakes no man a sinner.\n\n3. That God's infallibly determining upon the damnation of him\nthat perisheth, makes no man a sinner.\n\n4. God's patience and long-suffering, and forbearance, until the\nreprobate fits himself for eternal destruction, makes no man a\nsinner.\n\nSo then, God may reprobate, may suffer the reprobate to sin, may\npre-determine his infallible damnation, through the pre-consideration\nof him in sin, and may also forbear to work that effectual work\nin his soul that would infallibly bring him out of this condition,\nand yet neither be the author, contriver, nor means of man's sin\nand misery.\n\nAgain, God may infallibly foresee that this reprobate, when he\nhath sinned, will be an unreasonable opposer of his own salvation;\nand may also determine to suffer him to sin, and be thus unreasonable\nto the end, yet be gracious, yea very gracious, if he offer him\nlife, and that only upon reasonable terms, which yet he denieth\nto close with (Isa 1:18; 55:12).\n\nThe reasons are,\n\n1. Because not God, but sin, hath made him unreasonable; without\nwhich, reasonable terms had done his work for him: for reasonable\nterms are the most equal and righteous terms that can be propounded\nbetween parties at difference; yea the terms that most suiteth and\nagreeth with a reasonable creature, such as man; nay, reasonable\nterms are, for terms, the most apt to work with that man whose\nreason is brought into and held captive by very sense itself (Eze\n18; 33).\n\n2. God goeth yet further, he addeth promises of mercy, as those\nthat are inseparable to the terms he offereth, even to pour forth\nhis Spirit unto them; 'Turn at my reproof, and behold I will pour\nforth of my Spirit unto you, and incline your ear; come unto me,\nhear and your soul shall live' (Prov 1:23-27).\n\nNow then to the question itself, to wit, that seeing it is impossible\nthe reprobate should be saved; seeing also this is infallibly\nforeseen of God, and seeing also that God hath beforehand determined\nto suffer it so to be; yet I shall shew you it is requisite, yea\nvery requisite, that he should both will and command that the\ngospel, and so grace in the general tenders thereof should be\nproffered unto them.\n\nFIRST REASON.--And that first, to shew that this reprobation doth\nnot in itself make any man absolutely incapable of salvation: for\nif God had intended that by the act of reprobation, the persons\ntherein concerned should also by that only act have been made\nincapable of everlasting life, then this act must also have tied\nup all the means from them, that tendeth to that end; or at least\nhave debarred the gospel's being offered to them by God's command,\nfor that intent; otherwise who is there but would have charged the\nHoly One as guilty of guile, and worthy of blame, for commanding\nthat the gospel of grace and salvation should be offered unto\nthis or that man, whom yet he hath made incapable to receive it,\nby his act of reprobation. Wherefore this very thing, to wit, that\nthe gospel is yet to be tendered to these eternally reprobated,\nsheweth that it is not simply the act of God's reprobation, but\nsin, that incapacitateth the creature of life everlasting. Which\nsin is no branch of this reprobation, as is evident, because the\nelect and reprobate are both alike defiled therewith.\n\nSECOND REASON.--God also sheweth by this, that the reprobate do\nnot perish for want of the offers of salvation, though he hath\noffended God, and that upon most righteous terms; according to what\nis written, 'As I live, saith the Lord God, I have no pleasure in\nthe death of the wicked, but that the wicked turn from his way,\nand live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord\nof Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech\n1:3). So then, here lieth the point between God and the reprobate,\nI mean the reprobate since he hath sinned, God is willing to save\nhim upon reasonable terms, but not upon terms above reason; but\nnot reasonable terms will [go] down with the reprobate, therefore\nhe must perish for his unreasonableness.\n\nThat God is willing to save even those that perish for ever, is\napparent, both from the consideration of the goodness of his\nnature (Psa 145:9), of man's being his creature, and indeed in a\nmiserable state (Job 14:15, 3:16). But I say, as I have also said\nalready, there is a great difference between his being willing\nto save them, through their complying with these his reasonable\nterms, and his being resolved to save them, whether they, as men,\nwill close therewith, or no; so only he saveth the elect themselves,\neven 'according to the riches of his grace' (Eph 1:7). Even\n'according to his riches in glory, by Christ Jesus' (Phil 4:19).\nWorking effectually in them, what the gospel, as a condition,\ncalleth for from them. And hence it is that he is said to give\nfaith (Phil 1:29), yea the most holy faith, for that is the faith\nof God's elect, to give repentance (Acts 5:31), to give a new\nheart, to give his fear, even that fear that may keep them for\never from everlasting ruin (Eph 1:4); still engaging his mercy and\ngoodness to follow them all the days of their lives (Jer 32:40;\nEze 36:26,27), that they may dwell in the house of the Lord for\never (Psa 23:6), and as another scripture saith, 'Now he that hath\nwrought us for the selfsame thing, is God' (2 Cor 5:5; Rom 8:26,\n&c.).\n\nBut I say, his denying to do thus for every man in the world,\ncannot properly be said to be because he is not heartily willing\nthey should close with the tenders of the grace held forth in\nthe gospel, and live. Wherefore you must consider that there is\na distinction to be put between God's denying grace on reasonable\nterms, and denying it absolutely; and also that there is a difference\nbetween his withholding further grace, and of hindering men from\nclosing with the grace at present offered; also that God may\nwithhold much, when he taketh away nothing; yea, take away much,\nwhen once abused, and yet be just and righteous still. Further, God\nmay deny to do this or that absolutely, when yet he hath promised\nto do, not only that, but more, conditionally. Which things\nconsidered, you may with ease conclude, that he may be willing to\nsave those not elect, upon reasonable terms, though not without\nthem.\n\nIt is no unrighteousness in God to offer grace unto the world,\nthough but on these terms only, that they are also foreseen by him\ninfallibly to reject; both because to reject it is unreasonable,\nespecially the terms being so reasonable, as to believe the truth\nand live; and also because it is grace and mercy in God, so much\nas once to offer means of reconciliation to a sinner, he being\nthe offender; but the Lord, the God offended; they being but dust\nand ashes, he the heavenly Majesty. If God, when man had broke\nthe law, had yet with all severity kept the world to the utmost\ncondition of it, had he then been unjust? Had he injured man at\nall? Was not every tittle of the law reasonable, both in the first\nand second table? How much more then is he merciful and gracious,\neven in but mentioning terms of reconciliation? especially seeing\nhe is also willing so to condescend, if they will believe his word,\nand receive the love of the truth. Though the reprobate then doth\nvoluntarily, and against all strength of reason, run himself upon\nthe rocks of eternal misery, and split himself thereon, he perisheth\nin his own corruption, by rejecting terms of life (2 Thess 2:10;\n2 Peter 2:12,13).\n\nObject. But the reprobate is not now in a capacity to fulfil these\nreasonable terms.\n\nAns. But I say, suppose it should be granted, is it because\nreprobation made him incapable, or sin? Not reprobation, but sin:\nif sin, then before he quarrel, let him consider the case aright,\nwhere, in the result, he will find sin, being consented to by his\nvoluntary mind, hath thus disabled him: and because, I say, it\nwas sin by his voluntary consent that did it, let him quarrel with\nhimself for consenting, so as to make himself incapable to close\nwith reasonable terms; yea, with those terms because reasonable,\ntherefore most suitable, as terms, for him notwithstanding his\nwickedness. And I say again, forasmuch as those reasonable terms\nhave annexed unto them, as their inseperable companions, such\nwonderful mercy and grace as indeed there is, let even them that\nperish, yet justify God; yea cry, 'His goodness endureth for\never'; though they, through the wretchedness of their hearts, get\nno benefit by it.\n\nTHIRD REASON.--God may will and command that his gospel, and so\nthe grace thereof, be tendered to those that shall never be saved,\n(besides what hath been said) to shew to all spectators what an\nenemy sin, being once embraced, is to the salvation of man. Sin,\nwithout the tenders of the grace of the gospel, could never have\nappeared so exceeding sinful, as by that it both hath and doth: 'If\nI had not come and spoken unto them, [saith Christ] they had not\nhad sin: but now they have no cloke for their sin' (John 15:22).\nAs sins that oppose the law, are discovered by the law, that is,\nby the goodness, and justness, and holiness of the law (Rom 7); so\nthe sins that oppose the gospel, are made manifest by that, even\nby the love, and mercy, and forgiveness of the gospel: If 'he\nthat despised Moses' law died without mercy,--of how much sorer\npunishment, suppose ye, shall he be thought worthy, who hath trodden\nunder foot the Son of God?' (Heb 10:28,29). Who could have thought\nthat sin would have opposed that which is just, but especially\nmercy and grace, had we not seen it with our eyes? And how could\nwe have seen it to purpose, had not God left some to themselves?\nHere indeed is sin made manifest: 'For all he had done so many\nmiracles amongst them,' (to wit, to persuade them to mercy) 'yet\nthey believed not on him' (John 12:37). Sin, where it reigneth, is\na mortal enemy to the soul; it blinds the eyes, holds the hands,\nties the legs, and stops the ears, and makes the heart implacable\nto resist the Saviour of souls. That man will neither obey the\nlaw nor the gospel, who is left unto his sin: which also God is\nwilling should be discovered and made manifest, though it cost the\ndamnation of some: For this very purpose, saith God to Pharaoh,\n'have I raised thee up, for to shew in thee my power; and that my\nname may be declared in all the earth' (Exo 9:16; Rom 9:17). For\nGod, by raising up Pharaoh to his kingdom, and suffering him to\nwalk to the height, according as his sin did prompt him forward,\nshewed unto all beholders what a dreadful thing sin is; and that\nwithout the special assistance of his Holy Spirit, sin would\nneither be charmed by law nor gospel. This reason, though it be\nno profit unto those that are damned; yet it is for the honour of\nGod, and the good of those he hath chosen.\n\nIt is for the honour of God, even for the honour of his power and\nmercy: for his power is now discovered indeed, when nothing can\ntame sin but that; and his mercy is here seen indeed; because that\ndoth engage him to do it. Read Romans 9:22,23.\n\nFOURTH REASON.--God commandeth that the tender of the gospel,\nand the grace thereof, be in general offered to all, that means\nthereby might be sufficiently provided for the elect, both to\nbeget them to faith, and to maintain it in them to the end, in\nwhat place, or state, or condition soever they are (Eph 1). God,\nthrough the operation of his manifold wisdom, hath an end and an\nend in his acts and doings amongst the children of men: and, so in\nthat he commandeth that his gospel be tendered to all, an end, I\nsay, to leave the damned without excuse, and to provide sufficiency\nof means for the gathering all his elect. 'Oh that God would speak,\n[saith Zophar] and open his lips against thee; and--shew thee the\nsecrets of wisdom, that they are double to that which is' (Job\n11:5,6). For though God worketh with and upon the elect, otherwise\nthan with and upon the reprobate; yet he worketh with and upon\nthe elect, with and by the same word he commandeth should be held\nforth and offered to the reprobate. Now the text thus running in\nmost free and universal terms, the elect then hearing thereof, do\nthrough the mighty power of God close in with the tenders therein\nheld forth, and are saved. Thus that word that was offered to the\nreprobate Jews, and by them most fiercely rejected, even that word\nbecame yet effectual to the chosen, and they were saved thereby.\nThey gladly received the word, 'and as many as were ordained to\neternal life believed' (Acts 13:48).[9] 'Not as though the word\nof God had taken none effect' (Rom 9:6). 'God hath not cast away\nhis people whom he foreknew' (11:2). The word shall accomplish\nthe thing for which God hath sent it, even the salvation of the\nfew that are chosen, when tendered to all; though rejected by most,\nthrough the rebellion of their hearts (Acts 28:28; Heb 4:1-3).\n\nObject. But if God hath elected, as you have said, what need he\nlay a foundation so general for the begetting faith in his chosen\nparticulars, seeing the same Spirit that worketh in them by such\nmeans, could also work in them by other, even by a word, excluding\nthe most, in the first tenders thereof, amongst men?\n\nAns. I told you before, that though this be a principal reason\nof the general tenders of the grace of the gospel, yet it is not\nall the reason why the tender should be so general, as the three\nformer reasons shew.\n\nBut again, in the bowels of God's decree of election, is contained\nthe means that are also ordained for the effectual bringing of\nthose elected to that glory for which they were fore-appointed;\neven to gather together in one, all the children of God (John\n11:52). 'Whereunto he called you, [saith Paul] by our gospel,\nto the obtaining of the glory of our Lord Jesus Christ' (2 Thess\n2:14). God's decree of election then, destroyeth not the means\nwhich his wisdom hath prepared, it rather establisheth, yea ordains\nand establisheth it; and maketh that means which in the outward\nsound is indefinite and general, effectual to this and that man,\nthrough a special and particular application (Gal 2:20,21): thus\nthat Christ that in general was offered to all, is by a special\nact of faith applied to Paul in particular; 'He loved me, and gave\nhimself for me.'\n\nFurther, As the design of the Heavenly Majesty is to bring his elect\nto glory by means, so by the means thus universal and general, as\nmost behooveful and fit; if we consider not only the way it doth\nplease him to work with some of his chosen, in order to this their\nglory, but also the trials, temptations, and other calamities they\nmust go through thereto.\n\n1. Touching his working with some, how invisible is it to these\nin whose souls it is yet begun? How is the word buried under the\nclods of their hearts for months, yea years together? Only thus\nmuch is discovered thereof, it sheweth the soul its sin, the which\nit doth also so aggravate and apply to the conscience (Jesus still\nrefraining, like Joseph, to make himself known to his brethren)\nthat were there not general tenders of mercy, and that to the worst\nof sinners, they would soon miscarry, and perish, as do the sons\nof perdition. But by these the Lord upholdeth and helpeth them,\nthat they stand, when others fall for ever (Psa 119:49).\n\n2. And so likewise for their trials, temptations, and other\ncalamities, because God will not bring them to heaven without,\nbut by them; therefore he hath also provided a word so large, as\nto lie fair for the support of the soul in all conditions, that\nit may not die for thirst.\n\n3. I might add also in this place, their imperfect state after\ngrace received, doth call for such a word; yea, many other things\nwhich might be named: which God, only wise, hath thought fit should\naccompany us to the ship, yea in the sea, to our desired haven.\n\nFIFTH REASON.--God willeth and commandeth the gospel should be\noffered to all, that thereby distinguishing love, as to an inward\nand spiritual work, might the more appear to be indeed the fruit\nof special and peculiar love. For in that the gospel is tendered\nto all in general, when yet but some do receive it; yea, and seeing\nthese some are as unable, unwilling, and by nature, as much averse\nthereto, as those that refuse it, and perish; it is evident that\nsomething more of heaven and the operation of the Spirit of God\ndoth accompany the word thus tendered for their life and salvation\nthat enjoy it (1 Thess 1:4-7). Not now as a word barely tendered,\nbut backed by the strength of heaven: 'Behold what manner of love\nthe Father hath bestowed upon us, that we should be called the\nsons of God!' (1 John 3:1) even we who believe 'according to the\nworking of his mighty power, which he wrought in Christ, when he\nraised him from the dead' (Eph 1:20). This provoketh to distinguishing\nadmiration, yea, and also to a love like that which hath fastened\non the called, the preserved, and the glorified: 'He hath not\ndealt so with any nation: and as for his judgments, they have not\nknown them. Praise ye the Lord' (Psa 147:20). Now are the sacrifices\nbound even to the horns of the altar, with a 'Lord, how is it\nthat thou wilt manifest thyself unto us, and not unto the world!'\n(John 14:22). He 'sent from above, he took me; he drew me out of\nmany waters; he delivered me from my strong enemy, and from them\nthat hated me; for they were too strong for me' (2 Sam 22:17; Psa\n18:16).\n\nFor thus the elect considereth: though we all came alike into the\nworld, and are the children of wrath by nature (Eph 2:1-3); yea,\nthough we have alike so weakened ourselves by sin (Rom 3:9), that\nthe whole head is sick, and the whole heart faint (Isa 1:5), being\naltogether gone out of the way, and every one become altogether\nunprofitable, both to God and ourselves (Rom 3:12); yet that God\nshould open mine eyes, convert my soul, give me faith, forgive\nmy sins, raise me, when I fall; fetch me again, when I am gone\nastray; this is wonderful! (Psa 37:23). Yea, that he should prepare\neternal mansions for me (Psa 23:6); and also keep me by his blessed\nand mighty power for that; and that in a way of believing, which\nwithout his assistance I am no way able to perform! (2 Cor 5:5).\nThat he should do this notwithstanding my sins, though I had no\nrighteousness! (Deut 9:5-7). Yea, that he should do it according\nto the riches of his grace, through the redemption that is in\nJesus Christ our Lord! Even according to an everlasting covenant\nof grace, which yet the greatest part of the world are void of,\nand will for ever miss and fall short of! (Eze 16:60-63). Besides,\nthat he should mollify my heart! break it, and then delight in it\n(Psa 51:17); put his fear in it, and then look to me (Isa 66:2;\nPsa 138:6), and keep me as the apple of his eye (Deut 32:10);\nyea, resolve to guide me with his counsel, and then receive me to\nglory! Further, that all this should be the effect of unthought\nof, undeserved, and undesired love! (Mal 1:2; Deut 7:7,8). That the\nLord should think on this before he made the world (Jer 31:3), and\nsufficiently ordain the means before he had laid the foundation of\nthe hills! For this he is worthy to be praised (1 Cor 2:9): yea,\n'Let every thing that hath breath praise the Lord; praise ye the\nLord.'\n\nObject. But you have said before, that the reprobate is also blessed\nwith many gospel mercies, as with the knowledge of Christ, faith,\nlight, the gift of the Holy Ghost, and the tastes or relish of\nthe powers of the world to come: if so, then what should be the\nreason that yet he perisheth? Is it because the grace that he\nreceiveth differeth from the grace that the elect are saved by?\nIf they differ, where lieth the difference? Whether in the nature,\nor in the degree, or in the management thereof?\n\nAns. To this objection I might answer many things; but, for brevity,\ntake this reply: That the non-elect may travel very far both in\nthe knowledge, faith, light, and sweetness of Jesus Christ, and\nmay also attain to the partaking of the Holy Ghost; yea, and by\nthe very operation of these things also, escape the pollutions of\nthe world, and become a visible saint, join in church-communion,\nand be as chief amongst the very elect themselves. This the\nscriptures every where do shew us.\n\nThe question then is, whether the elect and reprobate receive a\ndiffering grace? To which I answer, Yes, in some respects, both\nas to the nature thereof, and also the degree.\n\n1. To begin then with the nature of it.\n\n(1.) The faith that the chosen are blessed with, it goeth under\nanother name than any faith besides, even the faith of God's elect\n(Titus 1:1), as of a faith belonging to them only, of which none\nothers do partake; which faith also, for the nature of it, is called\nfaith most holy (Jude 20); to shew it goes beyond all other, and\ncan be fitly matched no where else, but with their most blessed\nfaith who infallibly attain eternal glory: even 'like precious faith\nwith us,' saith Peter (2 Peter 1:1); with his elect companions.\nAnd so of other things. For if this be true, that they differ in\ntheir faith, they must needs therewith differ in other things: for\nfaith being the mother grace, produceth all the rest according to\nits own nature, to wit, love that abounds, that never fails, and\nthat is never contented till it attain the resurrection of the\ndead, &c. (2 Thess 1:3; 1 Cor 13:8; Phil 3).\n\n(2.) They differ as to the nature, in this; the faith, and hope,\nand love, that the chosen receive, it is that which floweth from\nelection itself; he hath blessed us 'according as he hath chosen\nus' (Eph 1:4,5), even with those graces he set apart for us, when\nhe in eternity did appoint us to life before the foundation of the\nworld: which graces, because the decree in itself is most absolute\nand infallible, they also, that they may completely answer the end,\nwill do the work infallibly likewise, still through the management\nof Christ: 'I have prayed for thee, that thy faith fail not' (Luke\n22:32). But,\n\n2. As they differ in nature, they differ also in degree: for though\nit be true that the reprobate is blessed with grace, yet this is\nalso as true, that the elect are blessed with more grace. It is\nthe privilege only of those that are chosen, to be blessed with\nALL spiritual blessings, and to have ALL the good pleasure of the\ngoodness of God fulfilled in and upon them. Those who are blessed\nwith ALL spiritual blessings must needs be blessed with eternal\nlife; and those in whom the Lord, not only works all his good\npleasure, but fulfilleth all the good pleasure of his goodness\nupon them, they must needs be preserved to his heavenly kingdom\n(Eph 1:4,5; 1 Thess 1:10); but none of the non-elect have these\nthings conferred upon them; therefore the grace bestowed upon the\none, doth differ both in nature and degree from the other.\n\n3. There is a difference as to the management also. The reprobate\nis principal for the management of the grace he receiveth, but\nJesus Christ is principal for the management of the grace the\nelect receiveth. When I say principal, I mean chief; for though\nthe reprobate is to have the greatest hand in the management of\nwhat mercy and goodness the Lord bestoweth on him, yet not so as\nthat the Lord will not help him at all; nay contrariwise he will,\nif first the reprobate do truly the duty that lieth on him: 'If\nthou doest well, shalt thou not be accepted? but if thou doest\nnot well, sin lieth at the door' (Gen 4:7). Thus it was also with\nSaul, who was rejected of God upon this account (1 Sam 13:11-14,\n15:26). And I say, as to the elect themselves, though Jesus Christ\nour blessed Saviour be chief, as to the management of the grace\nbestowed on his chosen, yet not so as that he quite excludeth\nthem from 'striving according to his working, which worketh in\nme mightily' (Col 1:29). Nay contrariwise, if those who in truth\nare elect, shall yet be remiss, and do wickedly, they shall feel\nthe stroke of God's rod, it may be till their bones do break. But\nbecause the work doth not lie at their door to manage as chief,\nbut as Christ's, therefore though he may perform his work with\nmuch bitterness and grief to them; yet he being engaged as the\nprincipal, will perform that which concerneth them, even until\nthe day (the coming) of Jesus Christ (Psa 138:8; Phil 1:6).\n\nFrom what hath been said, there ariseth this conclusion:\n\nThe elect are always under eternal mercy, but those not elect\nalways under eternal justice; for you must consider this: there\nis eternal mercy and eternal justice, and there is present mercy\nand present justice. So then, for a man to be in a state of\nmercy, it may be either a state of mercy present, or both present\nand eternal also. And so again for a man to be in a state under\njustice, it may be understood either of present justice only, or\nof both present and eternal also.\n\nThat this may yet further be opened, I shall somewhat enlarge.\n\nI begin with present mercy and present justice. That which I call\npresent mercy, is that faith, light, knowledge, and taste of the\ngood word of God, that a man may have, and perish. This is called\nin scripture, Believing for a while, during for a while, and\nrejoicing in the light for a season (Heb 6:4,5; 2 Peter 2:20; Matt\n13:22; Luke 8:13). Now I call this mercy, both because none, as\nmen, can deserve it, and also because the proper end thereof is\nto do good to those that have it. But I call it present mercy,\nbecause those that are only blessed with that, may sin it away,\nand perish; as did some of the Galatians, Hebrews, Alexandrians,\nwith the Asians, and others (Gal 5:4; Heb 12:15,16; 1 Tim 1:20; 2\nTim 2:18, 1:15; Heb 12:15). But yet observe again, I do not call\nthis present mercy, because God hath determined it shall last but\na while absolutely; but because it is possible for man to lose\nit, yea determined he shall, conditionally (John 5:35; 1 Cor 12:7).\n\nAgain, as to present justice, it is that which lasteth but a while\nalso; and as present mercy is properly the portion of those left\nout of God's election, so present justice chiefly hath to do with\nGod's beloved; who yet at that time are also under eternal mercy.\nThis is that justice that afflicted Job (6:4), David (Psa 88,\n38:3), Heman, and the godly, who notwithstanding do infallibly\nattain, by virtue of this mercy, eternal life and glory (Amos\n3:2; 1 Cor 11:30,31; Psa 30:5, 103:9; 1 Peter 1:6). I call this\njustice, because in some sense God dealeth with his children\naccording to the quality of their transgressions; and I call\nit also present justice, because though the hand of God for the\npresent be never so heavy on those that are his by election, yet\nit lasteth but a while; wherefore though this indeed be called\nwrath, yet is but a little wrath, wrath for a moment, time, or\nseason. 'In a little wrath I hid my face from thee for a moment;\nbut with everlasting kindness will I have mercy on thee, saith\nthe Lord thy Redeemer' (Isa 54:8).\n\nThus you see there is present mercy and present justice; also\nthat the elect may be under present justice, when the rest may be\nunder present mercy.\n\nAgain, As there is present mercy and present justice, so there\nis eternal mercy and eternal justice: and I say, as the elect may\nbe under present justice, when the non-elect may be under present\nmercy; so the elect at that time are also under eternal mercy,\nbut the other under eternal justice.\n\nThat the elect are under eternal mercy, and that when under present\njustice, is evident from what hath been said before, namely, from\ntheir being chosen in Christ before the foundation of the world;\nas also from the consideration of their sound conversion, and\nsafe preservation quite through this wicked world, even safe unto\neternal life; as he also saith by the prophet Jeremiah, 'Yea, I\nhave loved thee with an everlasting love: therefore with loving\nkindness have I drawn thee' (31:3). And hence it is that he calleth\nthe elect his sheep (John 10:16), his children (11:52), and people\n(Acts 18:9,10), and that before conversion; for though none of them\nas yet were his children by calling, yet were they his according\nto election.\n\nNow the elect being under this eternal grace and mercy, they must\nneeds be under it both before present justice seizeth upon them,\nwhile it seizeth them, and also continueth with them longer than\npresent justice can, it being from everlasting to everlasting.\nThis being so, here is the reason why no sin, nor yet temptation\nof the enemy, with any other evil, can hurt or destroy those thus\nelect of God: yea this is that which maketh even those things that\nin themselves are the very bane of men, yet prove very much for\ngood to those within this purpose (Rom 8:28). And as David saith,\n'It is good for me that I have been afflicted' (Psa 119:71).\nAnd again, 'But when we are judged we are chastened of the Lord,\nthat we should not be condemned with the world' (1 Cor 11:32).\nNow afflictions, &c., in themselves are not only fruitless and\nunprofitable, but, being unsanctified, are destructive; 'I smote\nhim, and he went on frowardly' (Isa 57:17). But now eternal mercy\nworking with this or that affliction, makes it profitable to the\nchosen; 'I have seen his ways, and will heal him, and restore\ncomforts unto him and to his mourners' (v 18). As he saith in another\nplace, 'Blessed is the man whom thou chastenest, and teachest him\nout of thy law' (Psa 94:12). For eternal mercy doth not look on\nthose who are the elect and chosen of God, as poor sinful creatures\nonly, but also as the generation whom the Lord hath blessed,\nin whom he hath designed to magnify his mercy to the utmost, by\npardoning the transgressions of the remnant of his heritage (1 Peter\n2:9; Micah 7:18,19). 'Having predestinated us unto the adoption\nof children by Jesus Christ to himself,--wherein he hath made us\naccepted in the beloved' (Eph 1:6). Wherefore, I say, the elect,\nas they do also receive that grace and mercy that may be sinned\naway, so they have that grace and mercy which cannot be lost,\nand that sin cannot deprive them of, even mercy that abounds, and\ngoeth beyond all sin; such mercy as hath engaged the power of God,\nthe intercession of Christ, and the communication of the blessed\nSpirit of adoption, which Spirit also engageth the heart, directs\nit into the love of God, that it may not depart from God after\nthat rate as the reprobates do (Eph 5:29,30). 'I will make an\neverlasting covenant with them, [saith God] that I will not turn\naway from them, to do them good; but I will put my fear in their\nhearts, that they shall not depart from me' (Jer 32:40).\n\nBut now I say, God's dealing with the non-elect, is far otherwise,\nthey being under the consideration of eternal justice, even then\nwhen in the enjoyment of present grace and mercy. And hence it\nis that as to their standing before the God of heaven, they are\ncounted dogs, and sows, and devils, even then when before the elect\nof God themselves they are counted saints and brethren: 'The dog\nis turned to his own vomit again, and the sow that was washed\nto her wallowing in the mire' (2 Peter 2:22). And the reason is,\nbecause notwithstanding all their shew before the world, their old\nnature and corruptions do still bear sway within, which in time\nalso, according to the ordinary judgment of God, is suffered so\nto shew itself, that they are visible to saints that are elect,\nas was the case of Simon Magus, and that wicked apostate Judas,\nwho 'went out from us, but they were not of us; for if they had\nbeen of us, they would no doubt have continued with us: but they\nwent out that they might be made manifest that they were not all\nof us' (1 John 2:19). They were not elect as we, nor were they\nsanctified as the elect of God themselves; wherefore eternal justice\ncounts them the sons of perdition, when under their profession.\nAnd I say, they being under this eternal justice, it must needs\nhave to do with them in the midst of their profession; and because\nalso it is much offended with them for conniving with their lust,\nit taketh away from them, and that most righteously, those gifts\nand graces, and benefits and privileges that present mercy gave\nthem; and not only so, but cuts them off for their iniquity, and\nlayeth them under wrath for ever. They 'have forsaken the right way,\n[saith God]--following the way of Baalam the son of Bosor;--these\nare wells without water, clouds that are carried with a tempest';\ntrees whose fruit withereth, without fruit, twice dead, plucked\nup by the roots, 'for whom is reserved the blackness of darkness\nfor ever' (2 Peter 2:5,16,17; Jude 11-13; John 17:12; Matt 13:12,\n25:29; Mark 4:25; Luke 8:18).\n\nThese things thus considered, you see,\n\n1. That there is present grace and present mercy, eternal grace\nand eternal mercy.\n\n2. That the elect are under eternal mercy, and THAT, when under\npresent justice; and that the reprobate is under eternal justice,\nand THAT when under present mercy.\n\n3. Thus you see again, that the non-elect perish by reason of\nsin, notwithstanding present mercy, because of eternal justice;\nand that the elect are preserved from the death, though they sin\nand are obnoxious to the strokes of present justice, by reason of\neternal mercy. What shall we say then? Is there unrighteousness\nwith God? God forbid: 'He hath mercy on whom he will have mercy,\nand compassion on whom he will have compassion' (Rom 9:15).\n\n\n\nFOOTNOTES:\n\n[1] 'Shedding words' means 'scattering or spreading words,' as in\nActs 2:33; now obsolete.--Ed.\n\n[2] As election took place before the creation of man--all men in\nAdam were decreed, made and turned into the world upright.--Ed.\n\n[3] 'Prevents our doing good.' Few words in the English language\nhave more altered in their meaning than 'prevent'; it is derived\nfrom 'praevenio,' to go before. In Bunyan's time, it meant 'to go\nbefore,' 'clear the way,' 'make the way easy' for our doing good.\nIts present meaning is 'to obstruct,' by going or standing before\nus.--Ed.\n\n[4] They who diligently attend to the scriptures, will find\nthroughout the whole a vein of election and reprobation. The holy\nseed may be traced in many instances, and in divers families, in\nthe Bible, from Adam to the birth of our Saviour, whose ancestors,\naccording to the flesh, were of the line of election or the godly;\nwhich those who are only born after the flesh, and not after the\nSpirit, namely, the reprobate, have always despised and persecuted,\nand will do so to the end of time--Mason and Ryland.\n\n[5] It is of God's mere mercy and grace that any sinners are called\nand admitted to the privilege of justification and adoption, upon\nGod's own terms. The reason why the sinful and unworthy heathen\n(of whom Britain is a part) were called to be a people, who were\nnot a people, while the Jews were left out and cast off for their\nobstinate unbelief, was not because the Gentiles were either more\nworthy or more willing (for they were all dead in trespasses and\nsins), but from God's discriminating grace and mercy.--Mason and\nRyland.\n\n[6] The final condemnation of the wicked does not spring from\nGod's sovereign will to destroy any of his rational creatures;\nthis is evident from the many pressing invitations, declarations,\nand promises in the word of God: for Jehovah swears by his great\nself, that he desires not the death of a sinner. Our Lord assigns\nthe cause of reprobation in these words, (John 5:40) 'Ye will not\ncome unto me, that ye might have life'; wherefore Christ, the only\nremedy for their cure, being rejected, the sinner is condemned,\nand rendered the object of wrath and punishment by the law and\njustice of God; because the same word of truth which says, 'Whosoever\nwill, let him come, and take of the water of life freely,' also\nsays, 'The soul that sinneth [or lives and dies in sin unpardoned]\nshall die.' Thus sin is the object of God's hatred, and not the\nman, abstractedly considered. May we therefore each of us have\ngrace to look to Christ for full and complete salvation, who hath\nput away sin by the sacrifice of himself, whereby he has perfected\nfor ever them that are sanctified!--Ryland and Mason.\n\n[7] 'Secret things belong to God, but those that are revealed\nbelong to us.' It is a vain thing for men to cavil at the doctrine\nof peculiar election, and to quarrel with God for choosing some,\nand passing by others. Their best way would be to assure themselves\nof their own election, by using the means, and walking in the ways\nof God's appointment, as laid down in the word, and then they will\nfind that God cannot deny himself, but will make good to them every\npromise therein; and thus, by scripture evidence, they will find\nthat they are elected unto life, and will be thankful and humble.\nThey will then find that an hearty affectionate trusting in Christ\nfor all his salvation, as freely promised to us, hath naturally\nenough in it to work in our souls a natural bent and inclination\nto, and ability for, the practice of all holiness.--Ryland and\nMason.\n\n[8] None are excluded the benefit of the great and precious salvation\nprocured and finished by the Lord Jesus Christ, but they, who\nby perverseness, unbelief, and impenitency, exclude themselves.\nSinners,--miserable, helpless, and hopeless sinners, are the objects\nof this salvation: whosoever is enabled to see, in the light of\nGod's Spirit, their wretched and forlorn state; to feel their want\nof Christ as a suitable Saviour, and to repent and forsake their\nsins, shall find mercy; for 'God is no respecter of persons' (Acts\n10:34).--Ryland and Mason.\n\n[9] As the same sun which softens the wax, hardens the clay, so\nit is with the preached gospel, which is to some 'the savour of\ndeath unto death, and to others the savour of life unto life' (2\nCor 2:16). The gospel is ineffectual to any saving purpose respecting\nthe reprobate; partly through pride, and in not enduring to be\nreproved by it; partly through slothfulness, in not coming under\nthe sound of it; and principally through cursed infidelity, in not\nbelieving the gracious message it brings. Let it be well attended\nto, that all who hear the gospel, are obliged to the duty of\nbelieving, as well as to all the duties of the moral law, and that\nbefore they know their particular election; for we cannot have\na certain knowledge of our election to eternal life before we do\nbelieve: it is a thing hidden in the unsearchable counsel of God,\nuntil it be manifest by our effectual calling, and believing on\nChrist; therefore we must believe on Christ before we know our\nelection; or else we shall never know it, and shall never believe.\nAll joy, peace, comfort, assurances, are communicated to the soul\nin the way of believing. May the Lord give and increase saving\nfaith!--Mason and Ryland.\n\n***\n\nQUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH.\n\nAND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN\nSABBATH.\n\nBY JOHN BUNYAN.\n\n'The Son of man is lord also of the Sabbath day.'\n\nLondon: Printed for Nath, Ponder, at the Peacock in the Poultry,\n1685.\n\n\nEDITOR'S ADVERTISEMENT.\n\nAll our inquiries into divine commands are required to be made\npersonally, solemnly, prayerful. To 'prove all things,' and 'hold\nfast' and obey 'that which is good,' is a precept, equally binding\nupon the clown, as it is upon the philosopher. Satisfied from our\nobservations of nature, that there is a God; our next inquiry is\ninto the revelation of his will: which, when understood, must be\nimplicitly obeyed, in defiance of any usages of society, and of every\nerroneous pre-conceived opinion. In this important investigation,\nwe shall find, that the commands of God revealed to man, fall\nunder two classes.\n\nFirst, Moral and Eternal, being essential to the happiness of all\ncreated intelligences, whether pure or sinful. As, the fear and\nlove of the Creator, who preserves and bountifully blesses his\ncreatures; and flowing from this is love to all his creation. He\nwho wantonly destroys life in order that he may glut a demoniac\npropensity with the agonizing death struggle, is a practical\natheist. The Christian will cherish and promote the happiness of\nall; he dares only to take away life to preserve life.\n\nSecond, Ceremonial or Temporal. Those which have been commanded\nby God, for local, family or national observances, and which, when\nthey have fulfilled their intended object, are removed or suffered\ngradually to die away.\n\nThe well-being of society requires that a portion of time be set\napart for divine worship. Individuals are commanded to pray without\nceasing. An invaluable custom leads families to unite in morning\nand evening prayer; and it is an important question whether the\nCreator having sanctified, and rested on, the seventh day, intended\nthat rest as a pattern to all his rational creatures. If so, the\nseventh day must depend upon our being able to fix upon which\nday of the week the creation commenced. Again our inquiries will\nextend to those injunctions, given to the Jews in the wilderness,\nto sanctify certain days to public worship; and whether that law\nwas intended for all mankind. In either case it is essential that\nwe ascertain whether those various Sabbaths of weeks--of months\nor of years--with the ceremonies to be performed on them, were to\ncontinue to the end of time or for a limited period.\n\nIn all these inquiries we are strictly confined to revelation,\nfor there is no indication in nature, or in any of its laws, of\na day of rest; but on the contrary a state of progression marks\nevery day alike. Our Lord has taught us that 'the Sabbath was made\nfor man,' and therefore did not exist among the angels, prior to\nthe creation of man, as all moral or universal obligations must\nhave existed; for they are the same from eternity to eternity; and\nover this, like other ceremonial or local commands, the Creator\nclaims dominion. 'The Son of man is Lord also of the Sabbath.'\n\nResearches into these questions were made in earlier times, and\nsome curious calculations have appeared to prove, that the work\nof creation commenced on the day called Monday, so that what is\nnow termed the first day of the week, was originally the rest of\nGod from creation; as it was his rest from the work of redemption,\nby rising from the tomb. But the extent of that period called a\nday, in creation, has never been defined: and the terms 'work' or\n'rest,' as applied to the Deity, are used in condescension to our\nfinite powers. The controversy upon this subject assumed a more\npublic and definite form at the Reformation. Sir Thomas More asserted\nthat the seventh day was superseded by the first, in obedience to\ntradition:[1] it forms the first of the five commandments of Holy\nChurch--'The Sundays hear thou mass.' William Tyndale, in reply,\ncontends that 'we be lords over the Sabbath'; we may change it\nfor Monday, or any other day, as we see need, or have two every\nweek, if one is not enough to teach the people.[2] Calvin preferred a\ndaily assembling of the church, but if that was impossible, then\nat stated intervals: his words are--'Since the Sabbath is abrogate,\nI do not so rest upon the number of seven, that I would bind the\nchurch to the bondage thereof; neither will I condemn those churches\nthat have other solemn days for their meetings.'[3] Luther considers\nthe observance of the Jewish Sabbath one of the 'weak and beggarly\nrudiments.'[4]\n\nThe controversy became still more popular in this country, when\nJames the First and Charles the First put forth the book of sports to\nbe allowed and encouraged on Sundays. The Puritans called Sunday\n'The Sabbath,' and a voluminous contest was carried on as to whether\nit ought not rather to be called 'The Lord's day.' In 1628, Mr.\nBrabourne, a clergyman of note, kept the Jewish Sabbath, and in\na short time several churches, in England, assembled on that day,\nand were called 'seventh day, or Sabbath keepers'--many of them\nwere Baptists. This led to the controversy in which Bunyan took\nhis part, in this very conclusive and admirable treatise.\n\nThe work was first published in the year 1685, and was not reprinted\nuntil the year 1806, when it appeared in the third volume of select\nworks by John Bunyan; since then it has been reprinted in two\nAmerican editions of his works. The reason why it was not republished,\nprobably was, that the churches of the Sabbath keepers died away.\nAt this time only three are known in England; one of these is\nat Millyard, London, where my talented antiquarian friend, W. H.\nBlack, is elder and pastor. These places of worship are supported\nby an endowment. Bunyan's book does not appear to have been\nanswered; indeed, it would require genius of no ordinary kind to\ncontrovert such conclusive evidence.\n\nHis arguments are, that the appearances of nature shew no difference\nof days--that no Sabbath or other day was set apart for worship\nbefore the giving of the Law at Sinai. 'Thou camest down also upon\nMount Sinai, and madest KNOWN unto them thy holy Sabbaths, by the\nhand of Moses' (Neh 9:13,14). 'The seventh day is the Sabbath of\nthe Lord thy God: in it thou shalt not do any work--and remember\nthat thou wast a servant in the land of Egypt, and that the Lord\nthy God brought thee out thence through a mighty hand and by\na stretched out arm, THEREFORE the Lord thy God commanded thee to\nkeep the Sabbath day' (Deut 5:14,15). While many crimes are mentioned\nin patriarchal times, there is no complaint of Sabbath-breaking.\nWe read of fratricide, drunkenness, lying, unbelief, theft, idolatry,\nslave-dealing, and other crimes, but no hint as to sanctifying or\ndesecrating the Sabbath. At length, a few days before the giving\nof the law, a natural phenomenon announced to the Jews the great\nchange that was at hand--the manna fell in double quantity on Friday,\nand was not found on Saturday. So new was this that, contrary to\nthe command, the people went out on the seventh day as on other\ndays, and were rebuked but not punished for it. But no sooner\nis the Sabbath instituted by Moses, than it is broken, and the\nSabbath-breaker is punished with a cruel death. It was instituted\nas a peculiar observance to distinguish the Jews from all other\nnations--'The Lord hath given YOU the Sabbath' (Exo 16:39). 'The\nchildren of Israel shall keep the Sabbath' (Exo 31:16,17). 'I gave\nthem [the Israelites who were delivered from Egypt] my Sabbaths\nto be a sign between me and them' (Eze 20:12). Ceremonies were\ncommanded to be performed as the Sabbath worship, which cannot\nnow be observed (see Lev 24; Numb 28: Neh 13:22; Eze 46:4). The\nJewish Sabbath was 'a shadow of things to come, but the body is\nof Christ' (Col 2:16,17). The shadows have fled away; we possess\nthe substance. The covenant of Moses was written on stone--the\nnew covenant is written on our hearts (Heb 8:9,10). Bunyan admits\nno uncertainty as to a fixed day for christian worship: the law\nof nature requires it; the God of nature fixes the day, without\nborrowing it from the ministration of death. The Jewish passover\nand Sabbaths are superseded; Christ our passover is slain, and we\nhave not an annual but a perpetual feast. We have an infinitely\ngreater deliverance to commemorate than that of the Jews from\nEgypt. Released from the dominion and punishment of sin, we have\nentered into a rest boundless as eternity. Manna, which never\nfell on the Jewish Sabbath, falls in peculiar and rich abundance\non the first day of the week, when it first began to fall. The\nfirst day is peculiarly sanctified and honoured of God. On this\nday the Son rested from His work of redemption (Heb 4:10). He is\nLord of the Sabbath, and hath peculiarly blessed his own day.\nOn this day some of the saints that slept arose (Matt 27:52,53).\nOn this day Christ was made the head of the corner, and we will\nrejoice and be glad in it. On the first day God begat his beloved\nSon from the dead (Acts 13:33). Let all the angels of God worship\nhim (Heb 1:6). Hence it is called the Lord's day (Rev 1:10).\nThis day is the only one named upon which Christ appeared to his\ndisciples after his resurrection: it was on the evening of the\nfirst day of the week, and on the evening of the following eighth\nday, that they assembled and Christ appeared in the midst of them.\nOn this day he walked with his disciples to Emmaus, and made their\nhearts to burn within them with holy joy and wonder. The marvels\nof the day of Pentecost honoured the first day of the week. On\nthis day the first great conversion of 'about three thousand souls'\ntook place. On this day the disciples at Jerusalem came together\nto break bread (Acts 20:7). Upon THE, not A, first day they broke\nbread; and upon THE first day, the collections were made for the\npoor saints (1 Cor 16:1,2). With such concurrent and ample testimony\nwe must conclude that the seventh day Sabbath, with its Jewish\nritual, is dissolved, and the first day has taken its place. The\nSaviour said, 'It is finished'; and from that moment to the end\nof the inspired volume, the seventh day is swallowed up in the\nglories of the first day of the week. Let Jews commemorate their\ntemporal deliverance from Pharaoh and Egypt with their divers\nceremonies; but Christians, blessed with a foretaste of eternal\nglory, will commemorate the resurrection of their Lord, as the\nfirst fruits of an unspeakable rest from the dominion of sin, of\nSatan, and of hell. Our glorified Redeemer sanctioned and blessed\nthe first day, with his personal appearance in the assemblies of\nhis saints. His inspired apostles kept it, as it is recorded, and\nthus it is sanctioned by the Holy Ghost; and their descendants\nare bound to keep it to the end of the world. Go, little treatise,\nand carry conviction with thee. Emancipate the christian mind from\nall the beggarly rudiments of Jewish rites and ceremonies. Add\nto the holy enjoyments of God's saints in public worship, on the\nday when their eternal redemption is commemorated by the triumphant\nresurrection of their Lord.--GEO. OFFOR.\n\n\nTO THE READER.\n\nSome may think it strange, since God's church has already been\nso well furnished with sound grounds and reasons by so many wise\nand godly men, for proof that the first day of the week is our\ntrue Christian sabbath, that I should now offer this small treatise\nupon the same account. But when the scales are even by what already\nis put in, a little more, you know, makes the weight the better.\n\nOr grant we had down weight before, yet something over and above\nmay make his work the harder, that shall by hanging fictions on\nthe other end, endeavour to make things seem too light.\n\nBesides, this book being little, may best suit such as have but\nshallow purses, short memories, and but little time to spare,\nwhich usually is the lot of the mean and poorer sort of men.\n\nI have also written upon this subject, for that I would, as in\nother gospel truths, be a fellow witness with good men that the\nday in which our Lord rose from the dead should be much set by of\nChristians.\n\nI have observed that some, otherwise sound in faith, are apt to\nbe entangled with a Jewish sabbath, &c., and that some also that\nare afar off from the observation of that, have but little to\nsay for their own practice, though good; and might I help them I\nshould be glad.\n\nA Jewish seventh-day sabbath has no promise of grace belonging\nto it, if that be true, as to be sure it is, where Paul says, The\ncommand to honour parents is the first commandment with promise\n(Eph 6:1-3).\n\nAlso it follows from hence, that the sabbath that has a promise\nannexed to the keeping of it, is rather that which the Lord Jesus\nshall give to the churches of the Gentiles (Isa 56).\n\nPerhaps my method here may not in all things keep the common path\nof argumentation with them that have gone before me: but I trust\n[that] the godly wise will find a taste of scripture truth in what\nI present them with as to the sanction of our Christian sabbath.\n\nI have here, by handling four questions, proved, that the seventh\nday sabbath was not moral. For that must of necessity be done,\nbefore it can be made appear that the first day of the week is that\nwhich is the sabbath day for Christians. But withal it follows,\nthat if the seventh day sabbath was not moral,[5] the first day is\nnot so. What is it then? Why, a sabbath for holy worship is moral;\nbut this or that day appointed for such service, is sanctified by\nprecept or by approved example. The timing then of a sabbath for\nus lies in God, not man; in grace, not nature; nor in the ministration\nof death, written and engraven in stones: God always reserving to\nhimself a power to alter and change both time and modes of worship\naccording to his own will.\n\nA sabbath then, or day of rest from worldly affairs to solemnize\nworship to God in, all good men do by nature conclude is meet;\nyea, necessary: yet that, not nature, but God reveals.\n\nNor is that day or time by God so fixed on, in its own nature,\nbetter than any other: the holiness then of a sabbath lies, not\nin the nature or place of a day, but in the ordinance of God.\n\nNor doth our sanctifying of it, to the ends for which it is\nordained, lie in a bare confession that it is such; but in a holy\nperformance of the duty of the day to God by Christ, according to\nhis word.\n\nBut I will not enlarge to detain the reader longer from the\nfollowing sheets; but shall commit both him and them to the wise\ndispose of God, and rest,\n\nThine to serve thee,\n\nJOH. BUNYAN.\n\n\n\nQUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY\nSABBATH.\n\n\nQUESTION I.\n\nWhether the seventh day sabbath is of, or made known to, man by\nthe law and light of nature?\n\nSomething must be here premised before I show the grounds of this\nquestion. First then, by the law or light of nature, I mean that\nlaw which was concreate with man; that which is natural to him,\nbeing original with, and essential to, himself; consequently, that\nwhich is invariable and unalterable, as is that nature. Secondly,\nI grant that by this law of nature, man understands that there\nis one eternal God; that this God is to be worshiped according to\nhis own will; consequently, that time must be allowed to do it\nin: but whether the law or light of nature teacheth, and that of\nitself, without the help of revelation, that the seventh day of\nthe week is that time sanctified of God, and set apart for his\nworship, that is the question; and the grounds of it are these:\n\nFirst, Because the law of nature is antecedent to this day, yea\ncompleted as a law before it was known or revealed to man, that\nGod either did or would sanctify the seventh day of the week at\nall.\n\nNow this law, as was said, being natural to a man, for man is a\nlaw unto himself (Rom 2), could only teach the things of a man,\nand there the Apostle stints it (1 Cor 2:11). But to be able\nto determine, and that about things that were yet without being,\neither in nature or by revelation, is that which belongs not to a\nman as a man; and the seventh day sabbath, as yet, was such. For\nAdam was completely made the day before; and God did not sanctify\nthe seventh day before it was, none otherwise than by his secret\ndecree. Therefore, by the law of nature, Adam understood it not,\nit was not made known to him thereby.\n\nSecond, To affirm the contrary, is to make the law of nature\nsupernatural, which is an impossibility. Yea, they that do so make\nit a predictor, a prophet; a prophet about divine things to come;\nyea, a prophet able to foretell what shall be, and that without\na revelation; which is a strain that never yet prophet pretended\nto.\n\nBesides, to grant this, is to run into a grievous error; for\nthis doth not only make the law of nature the first of prophets,\ncontrary to Genesis 3:10 compared with John 1:1 but it seems to\nmake the will of God, made known by revelation, a needless thing.\nFor if the law of nature, as such, can predict, or foretell God's\nsecrets, and that before he reveals them, and this law of nature\nis universal in every individual man in the world, what need is\nthere of particular prophets, or of their holy writings? And indeed\nhere the Quakers and others split themselves. For if the law of\nnature can of itself reveal unto me one thing pertaining to\ninstituted worship, for that we are treating of now, and the\nexact time which God has not yet sanctified and set apart for the\nperformance thereof, why may it not reveal unto me more, and so\nstill more; and at last all that is requisite for me to know, both\nas to my salvation, and how God is to be worshiped in the church\non earth.\n\nThird, If it be of the law of nature, then all men by nature are\nconvinced of the necessity of keeping it, and that though they\nnever read or heard of the revealed will of God about it; but this\nwe find not in the world.\n\nFor though it is true that the law of nature is common to all, and\nthat all men are to this day under the power and command thereof;\nyet we find not that they are by nature under the conviction of the\nnecessity of keeping of a seventh day sabbath. Yea, the Gentiles,\nthough we read not that they ever despised the law of nature,\nyet never had, as such, a reverence of a seventh day sabbath, but\nrather the contrary.\n\nFourth, If therefore the seventh day sabbath is not of the law\nof nature, then it should seem not to be obligatory to all. For\ninstituted worship, and the necessary circumstances thereunto\nbelonging, is obligatory but to some. The tree that Adam was forbid\nto eat of, we read not but that his children might have eat the\nfruit thereof: and circumcision, the passover, and other parts of\ninstituted worship was enjoined but to some.\n\nFifth, I doubt the seventh day sabbath is not of the law of nature,\nand so not moral; because though we read that the law of nature,\nand that before Moses, was charged upon the world, yet I find\nnot till then, that the profanation of a seventh day sabbath was\ncharged upon the world: and indeed to me this very thing makes a\ngreat scruple in the case.\n\nA law, as I said, we read of, and that from Adam to Moses (Rom\n5:13,14). The transgressions also of that law, we read of them,\nand that particularly, as in Genesis 4:8, 6:5, 9:21, 22, 12:13,\n13:13, 18:12-15, 19:5; (Eze 16:49,50[6]); Genesis 31:30, 35:2,\n40:15, 44:8-10; Deuteronomy 8:19, 20, 12:2; Psalm 106:35-37 and\nRomans the first and second chapters.\n\nBut in all the scriptures we do not read, that the breach of a\nseventh day sabbath was charged upon men as men all that time.\nWhence I gather, that either a seventh day sabbath was not discerned\nby the light of nature, and so not by that law imposed; or else,\nthat men by the help and assistance of that, for we speak of men\nas men,[7] in old time kept it better, than in after ages did the\nchurch of God with better assistance by far. For they are there\nyet found fault with as breakers of the sabbath (Eze 20:13).\n\nIt follows therefore, that if the law of nature doth not of itself\nreveal to us, as men, that the seventh day is the holy sabbath of\nGod. That that day, as to the sanction of it, is not moral, but\nrather arbitrary, to wit, imposed by the will of God upon his\npeople, until the time he thought fit to change it for another\nday.\n\nAnd if so, it is hence to be concluded, that though by the light\nof nature men might see that time must be allowed and set apart\nfor the performance of that worship that God would set up in his\nhouse, yet, as such, it could not see what time the Lord would to\nthat end choose. Nature therefore saw that, by a positive precept,\nor a word revealing it, and by no other means.\n\nNor doth this at all take away a whit of that sanction which God\nonce put upon the seventh day sabbath; unless any will say, and\nby sufficient argument prove, that an ordinance for divine worship\nreceiveth greater sanction from the law of nature than from a\ndivine precept: or standeth stronger when it is established by a\nlaw humane, for such is the law of nature, than when imposed by\nrevelation of God.\n\nBut the text will put this controversy to an end. The sanction of\nthe seventh day sabbath, even as it was the rest of God, was not\ntill after the law of nature was completed; God rested the seventh\nday and sanctified it (Gen 2:3). Sanctified it; that is, set it\napart to the end there mentioned, to wit, to rest thereon.\n\nOther grounds of this question I might produce, but at present I\nwill stop here, and conclude, That if a seventh day sabbath was an\nessential necessary to the instituted worship of God, then itself\nalso as to its sanction for that work, was not founded but by a\npositive precept; consequently not known of man at first, but by\nrevelation of God.\n\n\nQUESTION II.\n\nWhether the seventh day sabbath, as to man's keeping of it holy,\nwas ever made known to, or imposed by, a positive precept upon him\nuntil the time of Moses? which from Adam was about two thousand\nyears.\n\nSomething must also be here premised, in order to my propounding\nof my grounds for this question; and that is, That the seventh\nday was sanctified so soon as it had being in the world, unto the\nrest of God, as it is Genesis 2:2, 3 and he did rest, from all\nhis works which he had made therein. But the question is, Whether\nwhen God did thus sanctify this day to his own rest, he did also\nby the space of time above-mentioned, impose it as an holy sabbath\nof rest upon men; to the end they might solemnize worship to him\nin special manner thereon? And I question this,\n\nFirst, Because we read not that it was. And reading, I mean, of\nthe divine testimony, is ordained of God, for us to find out the\nmind of God, both as to faith and our performance of acceptable\nservice to him.\n\nIn reading also, we are to have regard to two things.\n\nI. To see if we can find a precept: or,\n\nII. A countenanced practice for what we do. For both these ways\nwe are to search, that we may find out what is that good, that\nacceptable will of God.\n\nFor the first of these we have Genesis 2:16, 17 and for the second,\nGenesis 8:20, 21 [as to public worship but not on a stated day].\n\nNow as to the imposing of a seventh day sabbath upon men from\nAdam to Moses, of that we find nothing in holy writ either from\nprecept or example. True, we find that solemn worship was performed\nby the saints that then lived: for both Abel, Noah, Abraham, Isaac,\nJacob, sacrificed unto God (Gen 4:4, 8:20,21, 12:7, 13:4, 35:1),\nbut we read not that the seventh day was the time prefixed of\nGod for their so worshipping, or that they took any notice of it.\nSome say, that Adam in eating the forbidden fruit, brake also the\nseventh day sabbath, because he fell on that day;[8] but we read\nnot that the breach of a sabbath was charged upon him. That which\nwe read is this; 'Hast thou eaten of the tree, whereof I commanded\nthee that thou shouldest not eat?' (Gen 3:11). Some say also that\nCain killed Abel on a sabbath day;[9] but we read not that, in\nhis charge, God laid any such thing at his door. This was it of\nwhich he stood guilty before God; namely, That his brother's blood\ncried unto God against him from the ground (Gen 4:10).\n\nI therefore take little notice of what a man saith, though he\nflourisheth his matter with many brave words, if he bring not with\nhim, 'Thus saith the Lord.' For that, and that only, ought to be\nmy ground of faith as to how my God would be worshiped by me. For\nin the matters material to the worship of God, it is safest that\nthus I be guided in my judgment: for here only I perceive 'the\nfootsteps of the flock' (Cant 1:8; Eze 3:11). They say further,\nthat for God to sanctify a thing, is to set it apart. This being\ntrue; then it follows, that the seventh day sabbath was sanctified,\nthat is, set apart for Adam in paradise; and so, that it was\nordained a sabbath of rest to the saints from the beginning.\n\nBut I answer, as I hinted before, that God did sanctify it to his\nown rest. 'The LORD [also] hath set apart him that is godly for\nhimself.' But again, it is one thing for God to sanctify this or\nthat thing to an use, and another thing to command that that thing\nbe forthwith in being to us. As for instance: the land of Canaan\nwas set apart many years for the children of Israel before they\npossessed that land. Christ Jesus was long sanctified; that is,\nset apart to be our redeemer before he sent him into the world\n(Deut 32:8; John 10:36).\n\nIf then, by God's sanctifying of the seventh day for a sabbath,\nyou understand it for a sabbath for man, (but the text saith not\nso) yet it might be so set apart for man, long before it should\nbe, as such, made known unto him. And that the seventh day sabbath\nwas not as yet made known to men.\n\nSecond, Consider secondly, Moses himself seems to have the knowledge\nof it at first, not by tradition, but by revelation; as it is\nExodus 16:23, 'This is that [saith he] which the Lord hath said,\n[namely to me; for we read not, as yet, that he said it to any body\nelse]. To morrow is the sabbath of the holy rest unto the Lord.'\n\nAlso holy Nehemiah suggesteth this, when he saith of Israel to\nGod, Thou 'madest known unto them thy holy sabbath [by the hand\nof Moses thy servant]' (Neh 9:14). The first of these texts shews\nus, that tidings of a seventh day sabbath for men, came first to\nMoses from heaven: and the second, that it was to Israel before\nunknown.\n\nBut how could be either the one or the other, if the seventh day\nsabbath was taught to men by the light of nature, which is the moral\nlaw? Or if from the beginning it was given to men by a positive\nprecept for to be kept.\n\nThis therefore strengtheneth my doubt about the affirmative of the\nfirst question, and also prepareth an argument for what I plead\nas to this we have now under consideration.\n\nThird, This yet seems to me more scrupulous, because that the\npunishment due to the breach of the seventh day sabbath was hid\nfrom men to the time of Moses; as is clear, for that it is said\nof the breaker of the sabbath, 'They put him in ward, because it\nwas not [as yet] declared what should be done to him' (Num 15:32-36).\n\nBut methinks, had this seventh day sabbath been imposed upon men\nfrom the beginning, the penalty or punishment due to the breach\nthereof had certainly been known before now.\n\nWhen Adam was forbidden to eat of the tree of the knowledge of\ngood and evil, the penalty was then, if he disobeyed, annexed to\nthe prohibition. So also it was as to circumcision, the passover,\nand other ordinances for worship. How then can it be thought,\nthat the seventh day sabbath should be imposed upon men from the\nbeginning; and that the punishment for the breach thereof, should\nbe hid with God for the space of two thousand years! (Gen 2:16,17,\n17:13,14; Exo 12:43-48) and the same chapter (v 19).\n\nFourth, God's giving of the seventh day sabbath was with respect\nto stated and stinted worship in his church; the which, until the\ntime of Moses, was not set up among his people. Things till then\nwere adding or growing: now a sacrifice, then circumcision, then\nagain long after that the passover, &c.\n\nBut when Israel was come into the wilderness, there to receive\nas God's congregation, a stated, stinted, limited way of worship,\nthen he appoints them a time, and times, to perform this worship\nin; but as I said afore, before that it was not so, as the whole\nfive books of Moses plainly shew: wherefore the seventh day\nsabbath, as such a limited day cannot be moral, or of the law of\nnature, nor imposed till then.\n\nAnd methinks Christ Jesus and his apostles do plainly enough declare\nthis very thing. For that when they repeat unto the people, or\nexpound before them the moral law, they quite exclude the seventh\nday sabbath. Yea, Paul makes that law to us complete without it.\n\nWe will first touch upon what Christ doth in this case.\n\nAs in his sermon upon the mount (Matt 5-7). In all that large and\nheavenly discourse upon this law, you have not one syllable about\nthe seventh day sabbath.\n\nSo when the young man came running, and kneeling, and asking what\ngood thing he should do to inherit eternal life, Christ bids him\nkeep the commandments; but when the young man asked which; Christ\nquite leaves out the seventh day, and puts him upon the other. As\nin Matthew 19:16-19. As in Mark 10:17-20. As in Luke 18:18-20.\n\nYou will say, he left out the first, and second, and third likewise.\nTo which I say, that was because the young man by his question\ndid presuppose that he had been a doer of them: for he professed\nin his supplication, that he was a lover of that which is naturally\ngood, which is God, in that his petition was so universal for\nevery thing which he had commanded.\n\nPaul also when he makes mention of the moral law, quite leaves out\nof that the very name of the seventh day sabbath, and professeth,\nthat to us Christians the law of nature is complete without it.\nAs in Romans 3:7-19. As in Romans 13:7-10. As in 1 Timothy 1:8-11.\n\n'He that loveth another, saith he, hath fulfiled the law. For\nthis, Thou shalt not commit adultery, Thou shalt not kill, Thou\nshalt not steal, Thou shalt not covet; and if there be any other\ncommandment, it is briefly comprehended in this saying, Thou\nshalt love thy neighbour as thyself. Love worketh no ill to his\nneighbour: therefore love is the fulfilling of the law.'\n\nI make not an argument of this, but take an occasion to mention\nit as I go. But certainly, had the seventh day sabbath been moral,\nor of the law of nature, as some would fain persuade themselves,\nit would not so slenderly have been passed over in all these\nrepetitions of this law, but would by Christ or his apostles have\nbeen pressed upon the people, when so fair an opportunity as at\nthese times offered itself unto them. But they knew what they did,\nand wherefore they were so silent as to the mention of a seventh\nday sabbath when they so well talked of the law as moral.\n\nFifth, Moses and the prophet Ezekiel both, do fully confirm what\nhas been insinuated by us; to wit, that the seventh day, as a\nsabbath, was not imposed upon men until Israel was brought into\nthe wilderness.\n\n1. Moses saith to Israel, 'Remember that thou wast a servant int\nhe land of Egypt, and that the Lord thy God brought thee out thence\nthrough a mighty hand and by a stretched out arm: THEREFORE the\nLord thy God commanded thee to keep the sabbath day.' Yea, he\ntells us, that the covenant which God made with them in Horeb,\nthat written in stones, was not made with their forefathers, to\nwit, Abraham, Isaac, and Jacob, but with them (Deut 5:1-15).\n\n2. Ezekiel also is punctual as to this: I caused them, saith God\nby that prophet, 'to go forth out of the land of Egypt, and brought\nthem into the wilderness. And I gave them my statutes, and shewed\nthem my judgments, which if a man do, he shall even live in them.\nMoreover also I gave them my sabbaths, to be a sign between me\nand them, that they might know that I am the Lord that sanctify\nthem' (Eze 20:10-12; Exo 20:8, 31:13, 35:2).\n\nWhat can be more plain? And these to be sure, are two notable\nwitnesses of God, who, as you see, do jointly concur in this; to\nwit, That it was not from paradise, nor from the fathers, but from\nthe wilderness, and from Sinai, that men received the seventh day\nsabbath to keep it holy.\n\nTrue, it was God's sabbath before: for on the first seventh day we\nread, that God rested thereon, and sanctified it. Hence he calls\nit in the first place, MY sabbath. I gave them my sabbath: But\nit seems it was not given to the church till he had brought them\ninto the wilderness.\n\nBut I say, if it had been moral, it had been natural to man; and\nby the light of nature men would have understood it, even both\nbefore it was, and otherwise. But of this you see we read nothing,\neither by positive law, or countenanced example, or any other way,\nbut rather the flat contrary; to wit, that Moses had the knowledge\nof it first from heaven, not by tradition. That Israel had it,\nnot of, or from their fathers, but in the wilderness, from him, to\nwit, Moses, after he had brought them out of the land of Egypt. And\nthat that whole law in which this seventh day sabbath is placed,\nwas given for the bounding and better ordering of them in their\nchurch state for their time, till the Messias should come and\nput, by a better ministration, this out of his church, as we shall\nfurther shew anon.\n\nThe seventh day sabbath therefore was not from paradise, nor from\nnature, nor from the fathers, but from t he wilderness, and from\nSinai.\n\n\nQUESTION III.\n\nWhether when the seventh day sabbath was given to Israel in the\nwilderness the Gentiles, as such, was concerned therein.\n\nBefore I shew my ground for this question, I must also first premise,\nThat the Gentiles, as such, were then without the church of God,\nand pale thereof; consequently had nothing to do with the essentials\nor necessary circumstances of that worship which God had set up\nfor himself now among the children of Israel.\n\nNow then for the ground of the question.\n\nFirst, we read not that God gave it to any but to the seed of\nJacob. Hence it is said to Israel, and to Israel only, 'The Lord\nhath given YOU the sabbath' (Exo 16:29). And again, 'also I gave\nTHEM my sabbath' (Eze 20:5,12).\n\nNow, if the gift of the seventh day sabbath was only to Israel,\nas these texts do more than seem to say; then to the Gentiles, as\nsuch, it was not given. Unless any shall conclude, that God by\nthus doing preferred the Jew to a state of gentileism; or that\nhe bestowed on them, by thus doing, some high Gentile privilege.\nBut this would be very fictious. For, to lay aside reason, the text\nalways, as to preference, did set the Jew in the first of places\n(Rom 2:10). Nor was his giving the seventh day sabbath to them\nbut a sign and token thereof.\n\nBut the great objection is, because the seventh day sabbath\nis found amongst the rest of those precepts which is so commonly\ncalled the moral law; for thence it is concluded to be of a\nperpetual duration.\n\nBut I answer: That neither that as given on Sinai is moral; I\nmean, as to the manner and ends of its ministration, of which,\nGod permitting, we shall say more in our answer to the fourth\nquestion, whither I direct you for satisfaction. But,\n\nSecond, The Gentiles could not be concerned, as such, with God's\ngiving of a seventh day sabbath to Israel, because, as I have\nshewed before, it was given to Israel, considered as a church of\nGod (Acts 7:32). Nor was it given to them, as such, but with rites\nand ceremonies thereto belonging, so Leviticus 24:5-9; Numbers\n28:9, 10; Nehemiah 13:22; Ezekiel 46:4.\n\nNow, I say, if this sabbath hath ceremonies thereto belonging,\nand if these ceremonies were essential to the right keeping of\nthe sabbath: and again, if these ceremonies were given to Israel\nonly, excluding all but such as were their proselytes, then this\nsabbath was given to them as excluding the Gentiles as such. But if\nit had been moral, the Gentiles could as soon have been deprived\nof their nature as of a seventh day sabbath, though the Jews should\nhave appropriated it unto themselves only.\n\nAgain, to say that God gave this seventh day sabbath to the Gentiles,\nas such, (and yet so he must, if it be of the moral law) is as\nmuch as to say, that God hath ordained that that sabbath should\nbe kept by the Gentiles without; but by the Jews, not without her\nceremonies. And what conclusion will follow from hence, but that\nGod did at one and the same time set up two sorts of acceptable\nworships in the world: one among the Jews, another among the Gentiles!\nBut how ridiculous such a thought would be, and how repugnant to\nthe wisdom of God, you may easily perceive.\n\nYea, what a diminution would this be to God's church that then was,\nfor one to say, the Gentiles were to serve God with more liberty\nthan the Jew! For the law was a yoke, and yet the Gentile is called\nthe dog, and said to be without God in the world (Deut 7:7; Psa\n147:19,20; Matt 15:26; Eph 2:11,12).\n\nThird, When the Gentiles, at the Jews' return from Babylon, came\nand offered their wares to sell to the children of Israel at\nJerusalem on this sabbath; yea, and sold them to them too: yet\nnot they, but the Jews were rebuked as the only breakers of that\nsabbath. Nay, there dwelt then at Jerusalem men of Tyre, that on\nthis sabbath sold their commodities to the Jews, and men of Judah:\nyet not they, but the men of Judah, were contended with, as the\nbreakers of this sabbath.\n\nTrue, good Nehemiah did threaten the Gentiles that were merchants,\nfor lying then about the walls of the city, for that by that means\nthey were a temptation to the Jews to break their sabbaths; but\nstill he charged the breach thereof only upon his own people (Neh\n13:15-20).\n\nBut can it be imagined, had the Gentiles now been concerned with\nthis sabbath by law divine, that so holy a man as Nehemiah would have\nlet them escape without a rebuke for so notorious a transgression\nthereof; especially considering, that now also they were upon\nGod's ground, to wit, within and without the walls of Jerusalem.\n\nFourth, Wherefore he saith to Israel again, 'Verily my sabbaths\nYE shall keep.' And again, 'YE shall keep the sabbath.' And again,\n'The children of Israel shall keep the sabbath, to observe the\nsabbath throughout THEIR generations' (Exo 31:14-16, 16:29).[10]\n\nWhat can be more plain, these things thus standing int he testament\nof God, than that the seventh day sabbath, as such, was given to\nIsrael, to Israel ONLY; and that the Gentiles, as such, were not\nconcerned therein!\n\nFifth, The very reason also of God's giving of the seventh day\nsabbath to the Jews, doth exclude the Gentiles, as such, from having\nany concern therein. For it was given to the Jews, as was said\nbefore, as they were considered God's church, and for a sign and\ntoken by which they should know that he had chosen and sanctified\nthem to himself for a peculiar people (Exo 31:13-17; Eze 20:12,13).\n\nAnd a great token and sign it was that he had so chosen them: for\nin that he had given to them this sabbath, he had given to them\n(his own rest) a figure and pledge of his sending his Son into the\nworld to redeem them from the bondage and slavery of the devil:\nof which indeed this sabbath was a shadow or type (Col 2:16,17).[11]\n\nThus have I concluded my ground for this third question. I shall\ntherefore now propound another.\n\n\nQUESTION IV.\n\nWhether the seventh day sabbath did not fall, as such, with the\nrest of the Jewish rites and ceremonies? Or whether that day, as\na sabbath, was afterwards by the apostles imposed upon the churches\nof the Gentiles?\n\nI would now also, before I shew the grounds of my proposing this\nquestion, premise what is necessary thereunto; to wit, That time\nand day were both fixed upon by law, for the solemn performance\nof divine worship among the Jews; and that time and day is also\nby law fixed, for the solemnizing of divine worship to God in the\nchurches of the Gentiles. But that the seventh day sabbath, as\nsuch, is that time, that day, that still I question.\n\nNow before I shew the grounds of my questioning of it, I shall\nenquire into the nature of that ministration in the bowels of\nwhich this seventh day sabbath is placed. And,\n\nFirst, I say, as to that, the nature of that law is moral, but the\nministration, and circumstances thereunto belonging, are shadowish\nand figurative.\n\nBy the nature of it, I mean the matter thereof: by the ministration\nand circumstances thereto belonging, I do mean the giving of it\nby such hands, at such a place and time, in such a mode, as when\nit was given to Israel in the wilderness.\n\nThe matter therefore, to wit, 'Thou shalt love the Lord thy God\nwith all thy heart, and with all thy soul, and with all thy mind,\nand with all thy strength': and 'thy neighbour as thyself,' is\neverlasting (Mark 12:29-31), and is not from Sinai, nor from the\ntwo tables of stone, but in nature; for this law commenced and\ntook being and place that day in which man was created. Yea, it\nwas concreate with him, and without it he cannot be a rational\ncreature, as he was in the day in which God created him. But for\nthe ministration of it from Sinai, with the circumstances belonging\nto that ministration, they are not moral, nor everlasting, but\nshadowish and figurative only.\n\nThat ministration cannot be moral for three reasons. 1. It commenced\nnot when morality commenced, but two thousand years after. 2.\nIt was not universal as the law, as moral, is; it was given only\nto the church of the Jews in those tables. 3. Its end is past\nas such a ministration, though the same law as to the morality\nthereof abides. Where are the tables of stone and this law as\ntherein contained? We only, as to that, have the notice of such a\nministration, and a rehearsal of the law, with that mode of giving\nof it, in the testament of God.\n\nBut to come to particulars.\n\n1. The very preface to that ministration carrieth in it a type\nof our deliverance from the bondage of sin, the devil, and hell.\nPharaoh, and Egypt; and Israel's bondage there, being a type of\nthese.\n\n2. The very stones in which this law was engraven, was a figure\nof the tables of the heart. The first two were a figure of the\nheart carnal, by which the law was broken: the last two, of the\nheart spiritual, in which the new law, the law of grace is written\nand preserved (Exo 34:1; 2 Cor 3:3).\n\n3. The very mount on which this ministration was given, was typical\nof Mount Zion. See Hebrews 12 where they are compared (vv 18-22).\n\n4. Yea, the very church to whom that ministration was given, was\na figure of the church of the gospel that is on Mount Zion. See the\nsame scripture, and compare it with Acts 7:38; Revelation 14:1-5.\n\n5. That ministration was given in the hand and by the disposition\nof angels, to prefigure how the new law or ministration of the\nSpirit was to be given afterwards to the churches under the New\nTestament by the hands of the angel of God's everlasting covenant\nof grace, who is his only begotten Son (Isa 63:9; Mal 3:1[12];\nActs 3:22,23).\n\n6. It was given to Israel also in the hand of Moses, as mediator,\nto shew, or typify out, that the law of grace was in after times\nto come to the church of Christ by the hand and mediation of Jesus\nour Lord (Gal 3:19; Deut 5:5; Heb 8:6; 1 Tim 2:5; Heb 9:15, 12:24).\n\n7. As to this ministration, it was to continue but 'till the seed\nshould come'; and then must, as such, give place to a better\nministration (Gal 3:19). 'A better covenant, established upon\nbetter promises' (Heb 8:6).\n\nFrom all this therefore I conclude, that there is a difference to\nbe put between the morality of the law, and the ministration of\nit upon Sinai. The law, as to its morality was before; but as to\nthis ministration, it was not till the church was with Moses, and\nhe with the angels on Mount Sinai in the wilderness.\n\nNow in the law, as moral, we conclude a time propounded, but no\nseventh day sabbath enjoined. But in that law, as thus ministered,\nwhich ministration is already out of doors;[13] we find a seventh\nday; that seventh day on which God rested, on which God rested\nfrom all his works, enjoined. What is it then? Why the whole\nministration as written and engraven in stones being removed,\nthe seventh day sabbath must also be removed; for that the time\nnor yet the day, was as to our holy sabbath, or rest, moral; but\nimposed with that whole ministration, as such, upon the church,\nuntil the time of reformation: which time being come, this\nministration, as I said, as such, ceaseth; and the whole law,\nas to the morality of it, is delivered into the hand of Christ,\nwho imposes it now also; but not as a law of works, nor as that\nministration written and engrave in stones, but as a rule of life\nto those that have believed in him (1 Cor 9:21).\n\nSo then, that law is still moral, and still supposes, since it\nteaches that there is a God, that time must be set apart for his\nchurch to worship him in, according to that will of his that he\nhad revealed in his word. But though by that law time is required;\nyet by that, as moral, the time never was prefixed.\n\nThe time then of old was appointed by such a ministration of that\nlaw as we have been now discoursing of; and when that ministration\nceaseth, that time did also vanish with it. And now by our new\nlaw-giver, the Son of God, he being 'lord also of the sabbath\nday,' we have a time prefixed, as the law of nature requireth, a\nnew day, by him who is the lord of it; I say, appointed, wherein\nwe may worship, not in the oldness of that letter written and\nengraven in stones, but according to, and most agreeing with,\nhis new and holy testament. And this I confirm further by those\nreasons that now shall follow.\n\nFirst, Because we find not from the resurrection of Christ to\nthe end of the Bible, anything written by which is imposed that\nseventh day sabbath upon the churches. Time, as I said, the law\nas moral requires; but that time we find no longer imposed. And in\nall duties pertaining to God and his true worship in his churches,\nwe must be guided by his laws and testaments. By his old laws,\nwhen his old worship was in force; and by his new laws, when his\nnew worship is in force. And he hath verily now said, 'Behold, I\nmake all things new' (Rev 21:5).\n\nSecond, I find, as I have shewed, that this seventh day sabbath is\nconfined, not to the law of nature as such, but to that ministration\nof it which was given on Sinai: which ministration as it is come\nto an end as such, so it is rejected by Paul as a ministration no\nways capable of abiding in the church now, since the ministration\nof the Spirit also hath taken its place (2 Cor 3). Wherefore\ninstead of propounding it to the churches with arguments tending\nto its reception, he seeks by degrading it of its old lustre and\nglory, to wean the churches from any likement[14] thereof:\n\n1. By calling of it the ministration of death, of the letter, and\nof condemnation, a term most frightful, but no ways alluring to\nthe godly.\n\n2. By calling it a ministration that now has no glory, by reason\nof the exceeding glory of that ministration under which by the\nHoly Spirit the New Testament churches are. And these are weaning\nconsiderations (2 Cor 3).\n\n3. By telling of them it is a ministration that tendeth to blind\nthe mind, and to veil the heart as to the knowledge of their Christ:\nso that they cannot, while under that, behold his beauteous face,\nbut as their heart shall turn from it to him (2 Cor 3).\n\n4. And that they might not be left in the dark, but perfectly know\nwhat ministration it is that he means, he saith expressly, it is\nthat 'written and engraven in stones.' See again 2 Corinthians 3.\nAnd in that ministration it is that this seventh day sabbath is\nfound.\n\nBut shall we think that the apostle speaks any thing of all here\nsaid, to wean saints off from the law of nature, as such! No\nverily, that he retains in the church, as being managed there by\nChrist: but THIS ministration is dangerous now, because it cannot\nbe maintained in the church, but in a way of contempt to the\nministration of the Spirit, and is derogatory to the glory of\nthat.\n\nNow these, as I said, are weaning considerations. No man, I do\nthink, that knows himself, or the glory of a gospel ministration,\ncan, if he understands what Paul says here, desire that such a\nministration should be retained in the churches.\n\nThird. This seventh day sabbath has lost its ceremonies (those\nunto which before you are cited by the texts) which was with it\nimposed upon the old church for her due performance of worship to\nGod thereon. How then can this sabbath now be kept? Kept, I say,\naccording to law. For if the church on which it was first imposed,\nwas not to keep it, yea, could not keep it legally without the\npractising of those ceremonies: and if those ceremonies are long\nago dead and gone, how will those that pretend to a belief of a\ncontinuation of the sanction thereof, keep it, I say, according\nas it is written?\n\nIf they say, they retain the day, but change their manner of\nobservation thereof; I ask, who has commanded them so to do? This\nis one of the laws of this sabbath. 'Thou shalt take fine flour,\nand bake twelve cakes thereof: two tenth deals shall be in one\ncake. And thou shalt set them in two rows, six on a row, upon the\npure table before the Lord. And thou shalt put pure frankincense\nupon each row, that it may be on the bread for a memorial, even\nan offering made by fire unto the Lord. Every sabbath he shall\nset it in order before the Lord continually, being taken from the\nchildren of Israel by an everlasting covenant' (Lev 24:5-8). You\nmay see also other places, as Numbers 28:9, 10; Nehemiah 13:22\nand Ezekiel 46:4.\n\nNow if these be the laws of the sabbath, this seventh day sabbath;\nand if God did never command that this sabbath should by his\nchurch be sanctified without them: and, as was said before, if\nthese ceremonies have been long since dead and buried, how must\nthis sabbath be kept?\n\nLet men take heed, lest while they plead for law, and pretend\nthemselves to be the only doers of God's will,[15] they be not\nfound the biggest transgressors thereof. And why can they not as\nwell keep the other sabbaths? As the sabbath of months, of years,\nand the jubilee? For this, as I have shewed, is no moral precept,\nit is only a branch of the ministration of death and condemnation.\n\nFourth, The seventh day sabbath, as such, was a sign and shadow\nof things to come; and a sign cannot be the thing signified and\nsubstance too. Wherefore when the thing signified or substance,\nis come, the sign or thing shadowing ceaseth. And, I say, the\nseventh day sabbath being so, as a seventh day sabbath it ceaseth\nalso. See again Exodus 31:13, 14; Ezekiel 20:12, 21; Colossians\n2:14.\n\nNor do I find that our Protestant writers, notwithstanding their\nreverence of the sabbath, do conclude otherwise; but that though\ntime as to worshipping God, must needs be contained in the bowels\nof the moral law, as moral; yet they for good reasons forbear to\naffix the seventh day as that time there too.\n\nThey do it, I say, for good reasons; reason drawn from the scripture;\nor rather, for that the scripture draws them so to conclude: yet\nthey cast not away the morality of a sabbath of rest to the church.\nIt is to be granted them, that time for God's worship abideth for\never, but the seventh day vanishes as a shadow and sign; because\nsuch indeed it was, as the scripture above cited declares as to\nthe sanction thereof as a sabbath.\n\nThe law of nature then calls for time; but the God of nature\nassigns it, and has given power to his Son to continue SUCH time\nas himself shall by his eternal wisdom judge most meet for the\nchurches of the Gentiles to solemnize worship to God by him in.\nHence he is said to be 'Lord even of the sabbath day' (Matt 12:8).\n\nFifth, I find by reading God's word, that Paul by authority\napostolical, takes away the sanctions of all the Jews' festivals\nand sabbaths.\n\nThis is manifest, for that he leaves the observation or non-observation\nof them, as things indifferent, to the mind and discretion of\nthe believers. 'One man esteemeth one day above another: another\nesteemeth every day alike. Let every man be fully persuaded in\nhis own mind' (Rev 14:5).\n\nBy this last clause of the verse, 'Let every man be fully persuaded\nin his own mind,' he doth plainly declare, that such days are\nnow stript of their sanction.[16] For none of God's laws, while\nthey retain their sanction, are left to the will and mind of the\nbelievers, as to whether they will observe them or no. Men, I say,\nare not left to their liberty in such a case; for when a stamp of\ndivine authority is upon a law, and abides, so long we are bound,\nnot to our mind, but to that law: but when a thing, once sacred,\nhas lost its sanction, then it falls, as to faith and conscience,\namong other common or indifferent things. And so the seventh day\nsabbath did. Again,\n\nSixth, Thus Paul writes to the church of Colosse. 'Let no man\ntherefore judge you in meat, or in drink, or in respect of an\nholyday, or of the new moon, or of the sabbath: which are a shadow\nof things to come; but the body is of Christ' (Col 2:16,17). Here\nalso, as he serveth other holy days, he serveth the sabbath. He\ngives a liberty to believers to refuse the observation of it, and\ncommands that no man should judge against them for their so doing.\nAnd as you read, the reason of his so doing is, because the body,\nthe substance is come. Christ saith he, is the body, or that which\nthese things were a shadow or figure of. 'The body is of Christ.'\n\nNor hath the apostle, since he saith 'or of the sabbath' one would\nthink, left any hole, out at which men's inventions could get:\nbut man has sought out many; and, so, many he will use.\n\nBut again, That the apostle by this word 'sabbath' intends the\nseventh day sabbath, is clear; for that it is by Moses himself\ncounted for a sign, as we have shewed: and for that none of the\nother sabbaths were a more clear shadow of the Lord Jesus Christ\nthan this. For that, and that alone, is called 'the rest of God':\nin it God rested from all his works. Hence he calls it by way of\neminency, 'MY sabbath, and MY holy day' (Isa 56:4, 58:13).\n\nYet could that rest be nothing else but typical; for God, never\nsince the world began, really rested, but in his Son. 'This is\nhe,' saith God, 'in whom I am well pleased.' This sabbath then,\nwas God's rest typically, and was given to Israel as a sign of\nhis grace towards them in Christ. Wherefore when Christ was risen,\nit ceased, and was no longer of obligation to bind the conscience\nto the observation thereof. [Or of the sabbath.] He distinctly\nsingleth out this seventh day, as that which was a most noble\nshadow, a most exact shadow. And then puts that with the other\ntogether; saying, they are a shadow of things to come; and that\nChrist has answered them all. 'The body is of Christ.'\n\nSeventh, No man will, I think, deny but that Hebrews 4:45 intends\nthe seventh day sabbath, on which God rested from all his works;\nfor the text doth plainly say so: yet may the observing reader\neasily perceive that both it, and the rest of Canaan also, made\nmention of verse 5 were typical, as to a day made mention of verses\n7 and 8 which day he calls another. He would not afterwards have\nmade mention of another day. If Joshua had given them rest, he\nwould not. Now if they had not that rest in Joshua's days, be sure\nthey had it not by Moses; for he was still before.\n\nAll the rests therefore that Moses gave them, and that Joshua gave\nthem too, were but typical of another day, in which God would give\nthem rest (Heb 4:9,10). And whether the day to come, was Christ,\nor Heaven, it makes no matter: it is enough that they before did\nfail, as always shadows do, and that therefore mention by David is,\nand that afterward, made of another day. 'There remains therefore\na rest to the people of God.' A rest to come, of which the seventh\nday in which God rested, and the land of Canaan, was a type; which\nrest begins in Christ now, and shall be consummated in glory.\n\nAnd in that he saith 'There remains a rest,' referring to that\nof David, what is it, if it signifies not, that the other rests\nremain not? There remains therefore a rest, a rest prefigured by\nthe seventh day, and by the rest of Canaan, though they are fled\nand gone.\n\n'There remains a rest'; a rest which stands not now in signs and\nshadows, in the seventh day, or Canaan, but in the Son of God, and\nhis kingdom, to whom, and to which the weary are invited to come\nfor rest (Isa 28:12; Matt 11:20; Heb 4:11).\n\nYet this casts not out the Christians holiday or sabbath: for that\nwas not ordained to be a type or shadow of things to come, but\nto sanctify the name of their God in, and to perform that worship\nto him which was also in a shadow signified by the ceremonies of\nthe law, as the epistle to the Hebrews doth plentifully declare.\n\nAnd I say again, the seventh day sabbath cannot be it, for the\nreasons shewed afore.\n\nEighth, Especially if you add to all this, that nothing of the\nministration of death written and engraven in stones, is brought\nby Jesus, or by his apostles, into the kingdom of Christ, as a part\nof his instituted worship. Hence it is said of that ministration\nin the bowels of which this seventh day sabbath is found, that it\nhas now NO glory; that its glory is done away, in or by Christ,\nand so is laid aside, the ministration of the Spirit that excels\nin glory, being come in the room thereof.\n\nI will read the text to you. 'But if the ministration of death,\nwritten and engraven in stones, was glorious, so that the children\nof Israel could not stedfastly behold the face of Moses for the\nglory of his countenance; which glory was to be done away: [It\nwas given at first with this proviso, that it should not always\nretain its glory, that sanction, as a ministration]. How shall not\nthe ministration of the Spirit be rather glorious? For if the\nministration of condemnation be glory, much more doth the ministration\nof righteousness exceed in glory. For even that which was made\nglorious had no glory in this respect, by reason of the glory that\nexcelleth. For if that which was done away was glorious, much more\nthat which remaineth is glorious' (2 Cor 3:7-11).\n\nWhat can be more plain? The text says expressly, that this\nministration doth NOT remain; yea, and insinuates, that in its\nfirst institution it was ordained with this proviso, 'It was to\nbe done away.' Now if in its first institution upon Sinai it was\nthus ordained; and if by the coming in of the ministration of\nthe spirit, this ordination is now executed; that is, if by it,\nand the apostle saith it, it is done away by a ministration that\nremains: then where is that seventh day sabbath?\n\nThus therefore I have discoursed upon this fourth question: And\nhaving shewed by this discourse that the old seventh day sabbath\nis abolished and done away, and that it has nothing to do with the\nchurches of the Gentiles; I am next to shew what day it is that\nmust abide as holy to the Christians, and for them to perform\ntheir New Testament church service in.\n\nTake the question thus.\n\n\nQUESTION V.\n\nSince it is denied that the seventh day sabbath is moral, and\nit is found that it is not to abide as a sabbath for ever in the\nchurch, What time is to be fixed on for New Testament saints to\nperform together, divine worship to God by Christ in?\n\nUpon this question hangs the stress of all, as to the subject now\nunder consideration: but before I can speak distinctly to it, I\nmust premise, as I have in order to my speaking to the questions\nbefore, something for the better clearing of our way--\n\n[Therefore I remark, that] we are not now speaking of all manner\nof worshipping God, nor of all times in which all manner of worship\nis to be performed; but of that worship, which is church worship,\nor worship that is to be performed by the assembly of saints,\nwhen by the will of God they in all parts of his dominion assemble\ntogether to worship him; which worship hath a prefixed time\nallotted to, or for its performance, and without which it cannot,\naccording to the mind of God, be done. This is the time, I say,\nthat we are to discourse of, and not of ALL time appointed for\nall manner of worship.\n\nI do not question but that worship by the godly is performed to\nGod every day of the week; yea, and every night too, and that\ntime is appointed or allowed of God for the performance of such\nworship. But this time is not fixed to the same moment or hour\nuniversally, but is left to the discretion of the believers, as\ntheir frame of spirit, or occasions, or exigencies, or temptations,\nor duty shall require.\n\nWe meddle then only with that time that the worship aforesaid is\nto be performed in; which time the law of nature as such supposes,\nbut the God of nature chooses. And this time as to the churches of\nthe Gentiles, we have proved is not that time which was assigned\nto the Jews, to wit, THAT seventh day which was imposed upon them\nby the ministration of death; for, as we have shewed already, that\nministration indeed is done away by a better and more glorious\nministration, the ministration of the spirit; which ministration\nsurely would be much more inferior than that which has now no\nglory, was it defective as to this. That is, if it imposed a gospel\nservice, but appointed not time to perform that worship in: or\nif notwithstanding all its commendation, it should be forced to\nborrow of a ministration inferior to itself; that, to wit, the time\nwithout which by no means its most solemn worship can be performed.\n\nThis then is the conclusion, that TIME to worship God in, is\nrequired by the law of nature; but that the law of nature doth,\nas such, fix it on the seventh day from the creation of the world,\nthat I utterly deny, by what I have said already, and have yet to\nsay on that behalf. Yea, I hope to make it manifest, as I have,\nthat this seventh day is removed; that God, by the ministration\nof the spirit, has changed the time to another day, to wit, The\nfirst day of the week. Therefore we conclude the time is fixed\nfor the worship of the New Testament Christians, or churches of\nthe Gentiles, unto that day.\n\nNow in my discourse upon this subject, I shall,\n\nI. Touch upon those texts that are more close, yet have a divine\nintimation of this thing in them.\n\nII. And then I shall come to texts more express.\n\nFIRST, for those texts that are more close, yet have a divine\nintimation of this thing in them.\n\nFirst, The comparison that the Holy Ghost makes between the rest\nof God from his works, and the rest of Christ from his, doth\nintimate such a thing. 'He that is entered into his rest, he also\nhath ceased from his own works, as God did from his' (Heb 4:10).\n\nNow God rested from his works, and sanctified a day of rest to\nhimself, as a signal of that rest, which day he also gave to his\nchurch as a day of holy rest likewise. And if Christ thus rested\nfrom his own works, and the Holy Ghost says he did thus rest, he\nalso hath sanctified a day to himself, as that in which he hath\nfinished his work, and given it (that day) also to his church to\nbe an everlasting memento of his so doing, and that they should\nkeep it holy for his sake.\n\nAnd see, as the Father's work was first, so his day went before;\nand as the Son's work came after, so his day accordingly succeeded.\nThe Father's day was on the seventh day from the creation, the\nSon's the first day following.\n\nNor may this be slighted, because the text says, as God finished\nhis work, so Christ finished his; He also hath ceased from his\nown works as God did from his. He rested, I say, as God did; but\nGod rested on his resting day, and therefore so did Christ. Not\nthat he rested on the Father's resting day; for it is evident,\nthat then he had great part of his work to do; for he had not as\nthen got his conquest over death, but the next day he also entered\ninto his rest, having by his rising again, finished his work, viz.,\nmade a conquest over the powers of darkness, and brought life and\nimmortality to light through his so doing.\n\nSo then, that being the day of the rest of the Son of God, it must\nneeds be the day of the rest of his churches also. For God gave\nhis resting day to his church to be a sabbath; and Christ rested\nfrom his own works as God did from his, therefore he also gave the\nday in which he rested from his works, a sabbath to the churches,\nas did the Father. Not that there are TWO sabbaths at once: the\nFather's was imposed for a time, even until the Son's should come;\nyea, as I have shewed you, even in the very time of its imposing\nit was also ordained to be done away. Hence he saith, that\nministration 'was to be done away' (2 Cor 3:7). Therefore we plead\nnot for two sabbaths to be at one time, but that a succession of\ntime was ordained to the New Testament saints, or churches of the\nGentiles, to worship God in; which time is that in which the Son\nrested from his own works as God did from his.\n\nSecond, Hence he calls himself, The 'Lord even of the sabbath\nday,' as Luke 5; Matthew 12:8 shews. Now to be a LORD, is to have\ndominion, dominion over a thing, and so power to alter or change\nit according to that power; and where is he that dares say Christ\nhas not this absolutely! We will therefore conclude that it is\ngranted on all hands he hath. The question then is, Whether he\nhath exercised that power to the demolishing or removing of the\nJews' seventh day, and establishing another in its room? The which\nI think is easily answered, in that he did not rest from his own\nworks therein, but chose, for his own rest, to himself another\nday.\n\nSurely, had the Lord Jesus intended to have established the seventh\nday to the churches of the Gentiles, he would himself in the first\nplace have rested from his own works therein; but since he passed\nby that day, and took no notice of it, as to the finishing of\nhis own works, as God took notice of it when he had finished his;\nit remains that he fixed upon another day, even the first of the\nweek; on which, by his rising again, and shewing himself to his\ndisciples before his passion, he made it manifest that he had\nchosen, 'as Lord of the sabbath,' that day for his own rest:\nconsequently, and for the rest of his churches, and for his worship\nto be solemnized in.\n\nThird, And on THIS day some of the saints that slept arose, and\nbegan their eternal sabbath (Matt 27:52,53). See how the Lord Jesus\nhath glorified this day! Never was such a stamp of divine honour\nput upon any other day, no not since the world began. 'And the\ngraves were opened; and many bodies of the saints which slept arose,\nand came out of the graves after his resurrection,' &c. That is,\nthey arose as soon as he was risen. But why was not all this done\non the seventh day? No, that day was set apart that saints might\nadore God for the works of creation, and that saints through that\nmight look for redemption by Christ. But now a work more glorious\nthan that is to be done, and therefore another day is assigned\nfor the doing of it in. A work, I say, of redemption completed,\na day therefore by itself must be assigned for this; and some\nof the saints to begin their eternal sabbath with God in heaven,\ntherefore a day by itself must be appointed for this. Yea, and\nthat this day might not want that glory that might attract the\nmost dim-sighted Christian to a desire after the sanction of it,\nthe resurrection of Christ, and also of those saints met together\non it: yea, they both did begin their eternal rest thereon.\n\nFourth, The psalmist speaks of a day that the Lord Jehovah, the\nSon of God, has made; and saith, 'we will rejoice and be glad in\nit.' But what day is this? Why the day in which Christ was made\nthe 'head of the corner,' which must be applied to the day in\nwhich he was raised from the dead, which is the first of the week.\n\nHence Peter saith to the Jews, when he treateth of Christ before\nthem, and particularly of his resurrection. 'This is the stone\nwhich WAS set at nought of you builders, which IS become the head\nof the croner.' He was set at nought by them, the whole course of\nhis ministry unto his death, and was made the head of the corner\nby God, on that day he rose from the dead. This day therefore\nis the day that the Lord Jehovah has made a day of rejoicing to\nthe church of Christ, and we will rejoice and be glad in it (Psa\n118:24).\n\nFor can it be imagined, that the Spirit by the prophet should thus\nsignalise this day for nothing; saying, 'This is the day which\nthe Lord hath made'; to no purpose? Yes, you may say, for the\nresurrection of his son.\n\nBut I add, that that is not all, it is a day that the Lord has both\nmade for that, and that we might 'rejoice and be glad in it.'[17]\nRejoice, that is before the Lord while solemn divine worship\nis performed on it, by all the people that shall partake of the\nredemption accomplished then.\n\nFifth, God the Father again leaves such another stamp of divine\nnote and honour upon this day as he never before did leave upon\nany; where he saith to our Lord, 'Thou art my Son, this day have\nI begotten thee' (Acts 13:33). Still, I say, having respect to\nthe first day of the week; for that, and no other, is the day here\nintended by the apostle. This day, saith God, is the day: 'And\nas concerning that he raised him up from the dead, now no more to\nreturn to corruption, he said on this wise, I will give thee the\nsure mercies of David. Wherefore he saith also in another Psalm,\nThou shalt not suffer thine Holy One to see corruption.' Wherefore\nthe day in which God did this work, is greater than that in which\nhe finished the work of creation; for his making of the creation\nsaved it not from corruption, but now he hath done a work which\ncorruption cannot touch, wherefore the day on which he did this,\nhas this note from his own mouth, THIS day, as a day that doth\ntranscend.\n\nAnd, as I said, this day is the first of the week; for it was on\nthat day that God begat his beloved Son from the dead. This first\nday of the week therefore, on it God found that pleasure which he\nfound not in the seventh day from the world's creation, for that\nin it his Son did live again to him.\n\nNow shall not Christians, when they do read that God saith, 'This\nday,' and that too with reference to a work done on it by him, so\nfull of delight to him, and so full of life and heaven to them,\nset also a remark upon it, saying, This was the day of God's\npleasure, for that his Son did rise thereon, and shall it not be\nthe day of my delight in him!\n\nThis is the day on which his Son was both begotten and born, and\nbecame the first fruits to God of them that sleep; yea, and in\nwhich also he was made by him the chief, and head of the corner;\nand shall not we rejoice in it? (Acts 13:33; Heb 1:5; Col 1:18;\nRev 1:5).\n\nShall kings, and princes, and great men set a remark upon the day\nof their birth and coronation, and expect that both subjects and\nservants should do them high honour on that day, and shall the\nday in which Christ was both begotten and born, be a day contemned\nby Christians! And his name not be but of a common regard on that\nday?\n\nI say again, shall God, as with his finger, point, and that in\nthe face of the world, at this day, saying, 'Thou art my Son, this\nday,' &c., and shall not Christians fear, and awake from their\nemployments, to worship the Lord on this day!\n\nIf God remembers it, well may I! If God says, and that with all\ngladness of heart, 'Thou art my Son, this day have I begotten\nthee!' may not! ought not I also to set this day apart to sing\nthe songs of my redemption in?\n\nTHIS day my redemption was finished.\n\nThis day my dear Jesus revived.\n\nThis day he was declared to be the Son of God with power.\n\nYea this is the day in which the Lord Jesus finished a greater\nwork than ever yet was done in the world; yea, a work in which the\nFather himself was more delighted than he was in making of heaven\nand earth. And shall darkness and the shadow of death stain this\nday! Or shall a cloud dwell on this day! Shall God regard this\nday from above! And shall not his light shine upon this day! What\nshall be done to them that curse this day, and would not that the\nstars should give their light thereon. This day! After this day\nwas come, God never, that we read of, made mention with delight,\nof the old seventh day sabbath more.\n\nSixth, Nor is that altogether to be slighted, when he saith,\n'When he bringeth in the first-begotten into the world, Let all\nthe angels of God worship him.' To wit, at that very time and day\n(Heb 1:6).\n\nI know not what our expositors say of this text, but to me it\nseems to be meant of his resurrection from the dead; both because\nthe apostle is speaking of that (v 5), and closes that argument\nwith this text, 'Thou art my Son, this day have I begotten thee?\nand again, I will be to him a Father, and he shall be to me a Son?\nAnd again, when he bringeth in the first-begotten into the world,\nhe saith, And let all the angels of God worship him.'\n\nSo then, for God's bringing of his first-begotten now into the\nworld, was by his raising him again from the dead after they by\ncrucifying of him had turned him out of the same.\n\nThus then God brought him into the world, never by them to be hurried\nout of it again. For Christ being now raised from the dead, dies\nno more; death hath no more dominion over him.\n\nNow, saith the text, when he bringeth him thus into the world,\nhe requireth that worship be done unto HIM. When? That very day,\nand that by all the angels of God. And if by all, then ministers\nare not excluded; and if not ministers, then not churches; for\nwhat is said to the angels, is said to the church itself (Rev\n2:1-7,8,11,12,17,18,29, 3:1,6,7,13,14,22).\n\nSo then, if the question be asked, when they must worship him:\nthe answer is, when he brought him into the world, which was on\nthe first day of the week; for then he bringeth him again from the\ndead, and gave the whole world and the government thereof into\nhis holy hand. This text therefore is of weight as to what we have\nnow under consideration, to wit, that the first day of the week,\nthe day in which God brought his first-begotten into the world,\nshould be the day of worshipping him by all the angels of God.\n\nSeventh, Hence this day is called 'the Lord's day,' as John saith,\n'I was in the Spirit on the Lord's day,' the day in which Jesus\nrose from the dead (Rev 1:10).\n\n'The Lord's day.' Every day, say some, is the Lord's day. Indeed\nthis for discourse sake may be granted; but strictly, no day can\nso properly be called the Lord's day, as this first day of the\nweek; for that no day of the week or of the year has those badges\nof the Lord's glory upon it, nor such divine grace put upon it as\nhas the first day of the week.\n\nThis we have already made appear in part, and shall make appear\nmuch more before we have done therewith.\n\nThere is nothing, as I know of, that bears this title but the\nLord's supper, and this day (1 Cor 11:20; Rev 1:10). And since\nChristians count it an abuse to allegorize the first, let them\nalso be ashamed to fantasticalize the last. The Lord's day is\ndoubtless the day in which he rose from the dead. To be sure it\nis not the old seventh day; for from the day that he arose, to\nthe end of the Bible, we find not that he did hang so much as one\ntwist of glory upon that; but this day is beautified with glory\nupon glory, and that both by the Father and the Son; by the prophets\nand those that were raised from the dead thereon; therefore this\nday must be more than the rest.\n\nBut we are as yet but upon divine intimations, drawn from such texts\nwhich, if candidly considered, do very much smile upon this great\ntruth; namely, that the first day of the week is to be accounted\nthe Christian sabbath, or holy day for divine worship in the\nchurches of the saints. And SECOND, Now I come to the texts that\nare more express.\n\nThen First, This was the day in the which he did use to shew\nhimself to his people, and to congregate with them after he rose\nfrom the dead. On the first first-day, even on the day on which\nhe rose from the dead, he visited his people, both when together\nand apart, over, and over, and over, as both Luke and John do testify\n(Luke 24; John 20). And preached such sermons of his resurrection,\nand gave unto them; yea, and gave them such demonstration of the\ntruth of all, as was never given them from the foundation of the\nworld. Shewing, he shewed them his risen body; opening, he opened\ntheir understandings; and dissipating, he so scattered their unbelief\non THIS day, as he never had done before. And this continued one\nway or another even from before day until the evening.\n\nSecond, On the next first day following the church was within\nagain; that is, congregated to wait upon their Lord. And John so\nrelates the matter, as to give us to understand that they were not\nso assembled together again till then. 'After eight days,' saith\nhe, 'again his disciples were within,' clearly concluding, that\nthey were not so on the days that were between, no not on the old\nseventh day.\n\nNow why should the Holy Ghost thus precisely speak of their\nassembling together upon the first day, if not to confirm us in\nthis, that the Lord had chosen that day for the new sabbath of his\nchurch? Surely the Apostles knew what they did in their meeting\ntogether upon that day; yea, and the Lord Jesus also; for that he\nused so to visit them when so assembled, made his practice a law\nunto them. For practice is enough for us New Testament saints,\nespecially when the Lord Jesus himself is in the head of that\npractice, and that after he rose from the dead.\n\nPerhaps some may stumble at the word 'after,' after eight days;\nbut the meaning is, at the conclusion of the eighth day, or when\nthey had spent in a manner the whole of their sabbath in waiting\nupon their Lord, then in comes their Lord, and finisheth that\ntheir day's service to him with confirming of Thomas' faith, and\nby letting drop other most heavenly treasure among them. Christ\nsaid, he must lie three days and three nights in the heart of the\nearth, yet it is evident, that he rose the third day (1 Cor 15:4).\n\nWe must take then a part for the whole, and conclude, that from\nthe time that the Lord Jesus rose from the dead, to the time that\nhe shewed his hands and his side to Thomas, eight days were almost\nexpired; that is, he had sanctified unto them two first days,\nand had accepted that service they had performed to him therein,\nas he testified by giving of them so blessed a farewell at the\nconclusion of both those days.\n\nHence now we conclude, that this was the custom of the church at\nthis day, to wit, upon the first day of the week to meet together,\nand to wait upon their Lord therein. For the Holy Ghost counts it\nneedless to make a continued repetition of things; it is enough\ntherefore if we have now and then mention made thereof.\n\nObj. But Christ shewed himself alive to them at other times also,\nas in John 21 &c.\n\nAns. The names of all those days in which he so did are obliterated\nand blotted out, that they might not be idolized; for Christ did\nnot set them apart for worship, but this day, the first day of\nthe week, by its name is kept alive in the church, the Holy Ghost\nsurely signifying thus much, that how hidden soever other days\nwere, Christ would have his day, the first day had in everlasting\nremembrance among saints.\n\nChurches also meet together now on the week days, and have the\npresence of Christ with them too in their employments; but that\ntakes not off from them the sanction of the first day of the week,\nno more than it would take away the sanction of the old seventh\nday, had it still continued holy to them: wherefore this is no\nlet or objection to hinder our sanctifying of the first day of\nthe week to our God. But,\n\nThird, Add to this, that upon Pentecost, which was the first day\nof the week, mention is made of their being together again: for\nPentecost was always the morrow after the sabbath, the old seventh\nday sabbath. Upon this day, I say, the Holy Ghost saith, they were\nagain 'with one accord together in one place.'\n\nBut oh! the glory that then attended them, by the presence of the\nHoly Ghost among them: never was such a thing done as was done on\nthat first day until then. We will read the text, 'And when the\nday of Pentecost was fully come, they were all with one accord\nin one place. And suddenly there came a sound from heaven as of a\nrushing mighty wind, and it filled all the house where they were\nsitting. And there appeared unto them cloven tongues like as of\nfire, and it sat upon each of them. And they were all filled with\nthe Holy Ghost' (Acts 2:1-4).\n\nHere is a first day glorified! Here's a countenance given to the\nday of their Christian assembling. But we will note a few things\nupon it.\n\n1. The church was now, as on other first days, all with one accord\nin one place. We read not that they came together by virtue of\nany precedent revelation, nor by accident, but contrariwise by\nagreement, they were together 'with one accord,' or by appointment,\nin pursuance of their duty, setting apart that day, as they had\ndone the first days afore, to the holy service of their blessed\nLord and Saviour Jesus Christ.\n\n2. We read that this meeting of theirs was not begun on the old\nsabbaths, but when Pentecost was fully come: the Holy Ghost\nintimating, that they had left now, and began to leave, the seventh\nday sabbath to the unbelieving Jews.\n\n3. Nor did the Holy Ghost come down upon them till every moment of\nthe old sabbath was past, Pentecost, as was said, was FULLY come\nfirst. 'And when the day of Pentecost was fully come, they were\nall with one accord in one place.' And then, &c.\n\nAnd why was not this done on the seventh day sabbath? But, possibly,\nto shew, that the ministration of death and condemnation was not\nthat, by or through which Christ the Lord would communicate so\ngood a gift unto his churches (Gal 3:1-5).\n\nThis gift must be referred to the Lord's day, the first day of the\nweek, to fulfil the scripture, and to sanctify yet farther this\nholy day unto the use of all New Testament churches of the saints.\nFor since on the first day of the week our Lord did rise from\nthe dead, and by his special presence, I mean his personal, did\naccompany his church therein, and so preach as he did, his holy\ntruths unto them, it was most meet that they on the same day\nalso should receive the first fruits of their eternal life most\ngloriously.\n\nAnd, I say again, since from the resurrection of Christ to this\nday, the church then did receive upon the first day, but as we\nread, upon no other, such glorious things as we have mentioned,\nit is enough to beget in the hearts of them that love the Son\nof God, a high esteem of the first day of the week. But how much\nmore, when there shall be joined to these, proof that it was the\ncustom of the first gospel church, the church of Christ at Jerusalem,\nafter our Lord was risen, to assemble together to wait upon God\non the first day of the week with their Lord as leader.\n\nTo say little more to this head, but only to repeat what is\nwritten of this day of old, to wit, that it should be proclaimed\nthe selfsame day, to wit, the morrow after the sabbath, which is\nthe first day of the week, 'that it may be an holy convocation unto\nyou; ye shall do no servile work therein: it shall be a statute\nfor ever in all your dwellings' (Lev 23:21).\n\nThis ceremony was about the sheaf that was to be waved, and bread\nof first fruits, which was a type of Christ; for he is unto God\n'the first fruits of them that slept' (1 Cor 15:20).\n\nThis sheaf, or bread, must not be waved on the old seventh day,\nbut on the morrow after, which is the first day of the week, the\nday in which Christ rose from the dead, and waved himself as the\nfirst fruits of the elect unto God. Now from this day they were\nto count seven sabbaths complete, and on the morrow after the\nseventh sabbath, which was the first day of the week again; and\nthis Pentecost upon which we now are, then they were to have a\nnew meat offering, with meat offerings and drink offerings, &c.\n\nAnd on the selfsame day they were to proclaim that that first day\nshould be a holy convocation unto them. The which the apostles\ndid, and grounded that their proclamation so on the resurrection\nof Jesus Christ, not on ceremonies, that at the same day they\nbrought three thousand souls to God (Acts 2:41).\n\nNow what another signal [applause] was here put upon the first\nday of the week! The day in which our Lord rose from the dead,\nassembled with his disciples, poured out so abundantly of the\nSpirit, and gathered even by the first draught that his fishermen\nmade by the gospel, such a number of souls to God.\n\nThus then they proclaimed, and thus they gathered sinners on the\nfirst first-day that they preached; for though they had assembled\ntogether over and over with their Lord before therein, yet they\nbegan not jointly to preach until this first day Pentecost.\n\nNow, after this the apostles to the churches did never make mention\nof a seventh day sabbath. For as the wave sheaf and the bread of\nfirst fruits were a figure of the Lord Jesus, and the waving, of\nhis life from the dead: so that morrow after the sabbath on which\nthe Jews waved their sheaf, was a figure of that on which our\nLord did rise; consequently, when their morrow after the sabbath\nceased, our morrow after that began, and so has continued a blessed\nmorrow after their sabbath, as a holy sabbath to Christians from\nthat time ever since.\n\nFourth, We come yet more close to the custom of churches; I mean,\nto the custom of the churches of the Gentiles; for as yet we\nhave spoken but of the practice of the church of God which was at\nJerusalem; only we will add, that the customs that were laudable\nand binding with the church at Jerusalem, were with reverence to\nbe imitated by the churches of the Gentiles; for there was but\none law of Christ for them both to worship by.\n\nNow then, to come to the point, to wit, that it was the custom of\nthe churches of the Gentiles, on the first day of the week, but\nupon no other that we read of,[18] to come together to perform\ndivine worship to their Lord.\n\nHence it is said 'And upon the first day of the week, when the\ndisciples came together to break bread,' &c. (Acts 20:7). This is\na text, that as to matter of fact cannot be contradicted by any,\nfor the text saith plainly they did so, the disciples then came\ntogether to break bread, the disciples among the Gentiles, did\nso.\n\nThus you see that the solemnizing of a first day to holy uses was\nnot limited to, though first preached by the church that was at\nJerusalem. The church at Jerusalem was the mother church, and not\nthat at Rome, as some falsely imagine; for from this church went\nout the law and the holy word of God to the Gentiles. Wherefore\nit must be supposed that this meeting of the Gentiles on the first\nday of the week to break bread, came to them by holy tradition[19]\nfrom the church at Jerusalem, since they were the first that kept\nthe first day as holy unto the Lord their God.\n\nAnd indeed, they had the best advantage to do it; for they had\ntheir Lord in the head of them to back them to it by his presence\nand preaching thereon.\n\nBut we will a little comment upon the text. 'Upon the first day\nof the week.' Thus you see the day is nominated, and so is kept\nalive among the churches. For in that the day is nominated on which\nthis religious exercise was performed, it is to be supposed that\nthe Holy Ghost would have it live, and be taken notice of by the\nchurches that succeed.\n\nIt also may be nominated to shew, that both the church at Jerusalem,\nand those of the Gentiles did harmonize in their sabbath, jointly\nconcluding to solemnize worship on a [the same] day. And then again\nto shew, that they all had left the old sabbath to the unbelievers,\nand jointly chose to sanctify the day of the rising of their Lord,\nto this work.\n\nThey 'came together to break bread,' to partake of the super of\nthe Lord. And what day so fit as the Lord's day for this? This was\nto be the work of that day, to wit, to solemnize that ordinance\namong themselves, adjoining other solemn worship thereto, to fill\nup the day, as the following part of the verse shews. This day\ntherefore was designed for this work, the whole day, for the text\ndeclares it. The first day of the week was set by them apart for\nthis work.\n\n'Upon THE first day'; not upon A first day, or upon one first day,\nor upon such a first day; for had he said so, we had had from\nthence not so strong an argument for our purpose: but when he\nsaith, 'upon the first day of the week' they did it, he insinuates,\nthat it was their custom. [It was] also upon one of these, [that]\nPaul being among them, preached unto them, ready to depart on the\nmorrow. Upon the first day: what, or which first day of this, or\nthat, of the third or fourth week of the month? No, but upon the\nfirst day, every first day; for so the text admits us to judge.\n\n'Upon the first day of the week, WHEN the disciples came together,'\nsupposes a custom when, or as they were wont to come together to\nperform such service among themselves to God: then Paul preached\nunto them, &c.\n\nIt is a text also that supposes an agreement among themselves as\nto this thing. They came together then to break bread; they had\nappointed to do it then, for that then was the day of their Lord's\nresurrection, and that in which he himself congregated after he\nrevived, with the first gospel church, the church at Jerusalem.\n\nThus you see, that breaking of bread, was the work, the work that\nby general consent was agreed to be by the churches of the Gentiles\nperformed upon the first day of the week. I say, by the churches;\nfor I doubt not but that the practice here, was also the practice\nof the rest of the Gentile churches, even as it had been before\nthe practice of the church at Jerusalem.\n\nFor this practice now did become universal, and so this text implies;\nfor he speaks here universally of the practice of all disciples\nas such, though he limits Paul preaching to that church with whom\nhe at present personally was. Upon the first day of the week,\n'when the disciples came together to break bread,' Paul being at\nthat time at Troas preached to them on that day.\n\nThus then you see how the Gentile churches did use to break bread,\nnot on the old sabbath, but on the first day of the week. And, I\nsay, they had it from the church at Jerusalem; where the apostles\nwere first seated, and beheld the way of their Lord with their\neyes.\n\nNow, I say, since we have so ample an example, not only of the\nchurch at Jerusalem, but also of the churches of the Gentiles, for\nthe keeping of the first day to the Lord, and that as countenanced\nby Christ and his apostles, we should not be afraid to tread in\ntheir steps, for their practice is the same with law and commandment.\nBut,\n\nFifth, We will add to this another text. 'Now [saith Paul]\nconcerning the collection for the saints, as I have given order\nto the churches of Galatia, even so do ye. Upon the first day of\nthe week let every one of you lay by him in store, as God hath\nprospered him, that there be no gatherings when I come' (1 Cor\n16:1,2).\n\nThis text some have greatly sought to evade, counting the duty\nhere, on this day to be done, a duty too inferior for the sanction\nof an old seventh day sabbath; when yet to show mercy to an ass\non the old sabbath, was a work which our Lord no ways condemns\n(Luke 13:15, 14:5).\n\nBut to pursue our design, we have a duty enjoined, and that of\nno inferior sort. If charity be indeed as it is, the very bond of\nperfectness: and if without it all our doings, yea and sufferings\ntoo, are not worthy so much as a rush (1 Cor 13; Col 3:14). we\nhave here a duty, I say, that a seventh day sabbath, when in force,\nwas not too big for it to be performed in.\n\nThe work now to be done, was, as you see, to bestow their charity\nupon the poor; yea, to provide for time to come. And I say, it\nmust be collected upon the first day of the week. Upon THE first\nday; not A first day, as signifying one or two, but upon THE\nfirst day, even every first day; for so your ancient Bibles have\nit;[20] also our later must be so understood, or else Paul had left\nthem to whom he did write, utterly at a loss. For if he intended\nnot every first day, and yet did not specify a particular one, it\ncould hardly even have been understood which first day he meant.\nBut we need not stand upon this. This work was a work for A\nfirst-day, for EVERY first day of the week.\n\nNote again that we have this duty here commanded and enforced by\nan apostolical order: 'I have given order,' saith Paul, for this;\nand his orders, as he saith in another place, 'are the commandments\nof the Lord.' You have it in the same epistle (chap. 14:37).\n\nWhence it follows, that there was given even by the apostles\nthemselves, a holy respect to the first day of the week above all\nthe days of the week; yea, or of the year besides.\n\nFurther, I find also by this text, that this order is universal.\nI have, saith he, given this order not only to you, but to the\nchurches of Galatia. Consequently to all other that were concerned\nin this collection (2 Cor 8, 9, &c.).\n\nNow this, whatever others may think, puts yet more glory upon the\nfirst day of the week. For in that all the churches are commanded,\nas to make their collections, so to make them on this day: what\nis it, but that this day, by reason of the sanction that Christ\nput upon it, was of virtue to sanctify the offering through and\nby Christ Jesus, as the altar and temple afore did sanctify the\ngift and gold that was, and was offered on them. The proverb is,\n'The better day, the better deed.' And I believe, that things\ndone on the Lord's day, are better done, than on other days of\nthe week, in his worship.\n\nObj. But yet, say some, here are no orders to keep this first day\nholy to the Lord.\n\nAns. 1. That is supplied; for that by this very text this day is\nappointed, above all the days of the week, to do this holy duty\nin.\n\n2.. You must understand that this order is but additional, and\nnow enjoined to fill up that which was begun as to holy exercise\nof religious worship by the churches long before.\n\n3. The universality of the duty being enjoined to this day, supposes\nthat this day was universally kept by the churches as holy already.\n\n4. And let him that scrupleth this, shew me, if he can, that God\nby the mouth of his apostles did ever command that all the churches\nshould be confined to this or that duty on such a day, and yet\nput no sanction upon that day; or that he has commanded that this\nwork should be done on the first day of the week, and yet has\nreserved other church ordinances as a public solemnization of\nworship to him, to be done of another day, as of a day more fit,\nmore holy.\n\n5. If charity, if a general collection for the saints in the\nchurches is commanded on this day, and on no other day but this\nday; for church collection is commanded on no other, there must\nbe a reason for it: and if that reason had not respect to the\nsanction of the day, I known to why the duty should be so strictly\nconfined to it.\n\n6. But for the apostle now to give with this a particular command\nto the churches to sanctify that day as holy unto the Lord, had\nbeen utterly superfluous; for that they already, and that by the\ncountenance of their Lord, and his church at Jerusalem, had done.\n\nBefore now, I say, it was become a custom, as by what hath been\nsaid already is manifest: wherefore what need that their so solemn\na practice be imposed again upon the brethren? An intimation now\nof a continued respect thereto, by the very naming of the day, is\nenough to keep the sanctity thereof on foot in the churches. How\nmuch more then, when the Lord is still adding holy duty to holy\nduty, to be performed upon that day. So then, in that the apostle\nwrites to the churches to do this holy duty on the first day of\nthe week, he puts them in mind of the sanction of the day,\nand insinuates, that he would still have them have a due respect\nthereto.\n\nQuest. But is there yet another reason why this holy duty should,\nin special as it is, be commanded to be performed on the first\nday of the week?\n\nAns. 1. Yes: for that now the churches were come together in their\nrespective places, the better to agree about collections, and to\ngather them. You know church worship is a duty, so long as we are\nin the world, and so long also is this of making collections for\nthe saints. And for as much as the apostle speaks here, as I have\nhinted afore, of a church collection, when is it more fit to be\ndone, than when the church is come together upon the first day of\nthe week to worship God?\n\n2. This part of worship is most comely to be done upon the first\nday of the week, and that at the close of that day's work. For\nthereby the church shows, not only her thankfulness to God for\na sabbath day's mercy, but also returneth him, by giving to the\npoor, that sacrifice for their benefit that is most behoveful to\nmake manifest their professed subjection to Christ (Prov 19:17;\n2 Cor 9:12-15). It is therefore necessary, that this work be done\non the first day of the week, for a comely close of the worship\nthat we perform to the Lord our God on that day.\n\n3. On the first day of the week, when the church is performing of\nholy worship unto God, then that of collection for the saints is\nmost meet to be performed; because then, in all likelihood, our\nhearts will be most warm with the divine presence; consequently\nmost open and free to contribute to the necessity of the saints.\nYou know, that a man when his heart is open, is taken with some\nexcellent thing; then, if at all, it is most free to do something\nfor the promoting thereof.\n\nWhy, waiting upon God in the way of his appointments, opens, and\nmakes free, the heart to the poor: and because the first day of\nthe week was it in which now such solemn service to him was done,\ntherefore also the apostle commanded, that upon the same day also,\nas on a day most fit, this duty of collecting for the poor should\nbe done. 'For God loveth a cheerful giver' (2 Cor 9:6,7).\n\nWherefore the apostle by this, takes the churches as it were at\nthe advantage, and as we say, [strikes] while the iron is hot,\nto the intent he might, what in him lay, make their collections,\nnot sparing nor of a grudging mind, but to flow from cheerfulness.\nAnd the first day of the week, though its institution be set aside,\ndoth most naturally tend to this; because it is the day, the only\nday, on which we received such blessings from God (Acts 3:26).\n\nThis is the day on which, at first, it rained manna all day long\nfrom heaven upon the new testament church, and so continues to do\nthis day.\n\nOh! the resurrection of Christ, which was on this day, and the\nriches that we receive thereby. Though it should be, and is, I\nhope thought on every day; yet when the first of the week is fully\ncome! Then to-day! This day! This is the day to be warmed; this\nday he was begotten from the dead.\n\nThe thought of this, will do much with an honest mind: this is the\nday, I say, that the first saints did find, and that after saints\ndo find the blessings of God come down upon them; and therefore\nthis is the day here commanded to be set apart for holy duties.\n\nAnd although what I have said may be but little set by of some,\nyet, for a closing word as to this, I do think, could but half\nso much be produced from the day Christ rose from the dead quite\ndown [to the end of revelation], for the sanction of a seventh day\nsabbath in the churches of the Gentiles, it would much sway with\nme. But the truth is, neither doth the apostle Paul, nor any of\nhis fellows, so much as once speak one word to the churches that\nshows the least regard, as to conscience to God, of a seventh day\nsabbath more. No, the first day, the first day, the first day, is\nnow all the cry in the churches by the apostles, for the performing\nchurch worship in to God. Christ began it on THAT day: then the\nHoly Ghost seconded it on that day: then the churches practised\nit on that day. And to conclude; the apostle by the command now\nunder consideration, continues the sanction of that day to the\nchurches to the end of the world.\n\nBut as to the old seventh day sabbath, as hath been said afore in\nthis treatise, Paul, who is the apostle of the Gentiles, has so\ntaken away that whole ministration in the bowels of which it is;\nyea, and has so stript it of its old testament grandeur, both by\nterms and arguments, that it is strange to me it should by any be\nstill kept up in the churches; specially, since the same apostle,\nand that at the same time, has put a better ministration in its\nplace (2 Cor 3).\n\nBut when the consciences of good men are captivated with an error,\nnone can stop them from a prosecution thereof, as if were itself\nof the best of truths.\n\nObj. But Paul preached frequently on the old sabbath, and that\nafter the resurrection of Christ.\n\nAns. To the unbelieving Jews and their proselytes, I grant he\ndid. But we read not that he did it to any new testament church\non that day: nor did he celebrate the instituted worship of Christ\nin the churches on that day. For Paul, who had before cast out\nthe ministration of death, as that which had no glory, would not\nnow take thereof any part for new testament instituted worship;\nfor he knew that that would veil the heart, and blind the mind\nfrom that, which yet instituted worship was ordained to discover.\n\nHe preached then on the seventh day sabbath, of a divine and crafty\nlove to the salvation of the unbelieving Jews.\n\nI say, he preached now on that day to them and their proselytes,\nbecause that day was theirs by their estimation. He did it, I say,\nof great love to their souls, that if possible, he might save some\nof them.\n\nWherefore, if you observe, you shall still find, that where it is\nsaid that he preached on that day, it was to that people, not to\nthe churches of Christ. See Acts 9:20, 13:14-16, 16:13, 17:1-3,\n18:4.\n\nThus, though he had put away the sanction of that day as to himself,\nand had left the Christians that were weak to their liberty as to\nconscience to it, yet he takes occasion upon it to preach to the\nJews that still were wedded to it, the faith, that they might be\nsaved by grace.\n\nPaul did also many other things that were Jewish and ceremonial,\nfor which he had, as then, no conscience at all, as to any sanction\nthat he believed was in them.\n\nAs his circumcising of Timothy (Acts 16:1-3).\n\nHis shaving of his head (Acts 18:18).\n\nHis submitting to Jewish purifications (Acts 21:24-26).\n\nHis acknowledging of himself a Pharisee (chap. 23:6).\n\nHis implicitly owning of Ananias for high priest after Christ was\nrisen from the dead (Acts 23:1-5).\n\nHe tells us also that, 'unto the Jews he became as a Jew' that he\nmight save the Jew. And 'without law,' to them that were without\nlaw, that also he might gain them. Yea, he became, as he saith,\n'all things to all men,' that he might gain the more, as it is 1\nCorinthians 9:19-23.\n\nBut these things, as I said, he did not of conscience to the\nthings; for he knew that their sanction was gone. Nor would he\nsuffer them to be imposed upon the churches directly or indirectly;\nno, not by Peter himself (Gal 2:11).\n\nWere I in Turkey with a church of Jesus Christ, I would keep the\nfirst day of the week to God, and for the edification of his\npeople: and would also preach the word to the infidels on their\nsabbath day, which is our Friday; and be glad too, if I might\nhave such opportunity to try to persuade them to a love of their\nown salvation.\n\nObj. But if the seventh day sabbath is, as you say, to be laid\naside by the churches of the Gentiles, why doth Christ say to\nhis, 'Pray ye that your flight be not in the winter, neither on\nthe sabbath day?' For, say some, by this saying it appears, that\nthe old seventh day sabbath, as you have called it, will as to\nthe sanction of it, abide in force after Christ is ascended into\nheaven.\n\nAns. I say first, these words were spoken to the Jewish Christians,\nnot to the Gentile churches. And the reason of this first hint,\nyou will see clearer afterwards.\n\nThe Jews had several sabbaths; as, their seventh day sabbath, their\nmonthly sabbaths, their sabbath of years, and their jubilee (Lev\n25).\n\nNow if he means their ordinary sabbaths, or that called the seventh\nday sabbath, why doth he join the winter thereto? for in that he\njoineth the winter with that sabbath that he exhorteth them to\npray their flight might not be in, it should seem that he meaneth\nrather their sabbath of years, or their jubilee, which did better\nanswer one to another than one day and a winter could.\n\nAnd I say again, that Christ should suppose that their flight\nshould, or might last some considerable part of a winter, and\nyet that then they should have their rest on those seventh day\nsabbaths, is a little beside my reason, if it be considered again,\nthat the Gentiles before whom they were then to fly, were enemies\nto their sabbath, and consequently would take opportunity at their\nsabbaths to afflict them so much the more. Wherefore, I would that\nthey who plead for a continuation of the seventh day sabbath from\nthis text, would both better consider it, and the incoherence that\nseems to be betwixt such a sabbath and a winter.\n\nBut again, were it granted that it is the seventh day sabbath that\nChrist here intendeth; yet, since as we have proved, the sanction\nbefore this was taken away; I mean before this flight should be,\nhe did not press them to pray thus because by any law of heaven\nthey should then be commanded to keep it holy; but because some\nwould, through their weakness, have conscience of it till then.\nAnd such would, if their flight should happen thereon, be as much\ngrieved and perplexed, as if it yet stood obligatory to them by\na law.\n\nThis seems to have some truth in it, because among the Jews that\nbelieved, there continued a long time many that were wedded yet to\nthe law, to the ceremonial part thereof, and were not so clearly\nevangelized as the churches of the Gentiles were. 'Thou seest\nbrother,' said James to Paul, 'how many thousands of Jews there are\nwhich believe; and they are all zealous of the law' (Acts 21:20,\n15:5).\n\nOf these, and such weak unbelieving Jews, perhaps Christ speaks,\nwhen he gives this exhortation to them to pray thus; whose\nconsciences he knew would be weak, and being so, would bind when\nthey were entangled with an error, as fast as if it bound by a\nlaw indeed.\n\nAgain, though the seventh day sabbath and ceremonies lost their\nsanction at the resurrection of Christ, yet they retained some kind\nof being in the church of the Jews, until the desolation spoken\nof by Daniel should be.\n\nHence it is said, that then the oblation and sacrifices shall\ncease (Dan 9:27). And hence it is, that Jerusalem and the temple\nare still called the holy place, even until this flight should be\n(Matt 24:15).\n\nNow if Jerusalem and the temple are still called holy, even after\nthe body and substance, of which they were shadows, were come;\nthen no marvel though some to that day that believed were entangled\ntherewith, &c. For it may very well be supposed that all conscience\nof them would not be quite taken away, until all reason for that\nconscience should be taken away also. But when Jerusalem, and the\ntemple, and the Jews' worship, by the Gentiles was quite extinct\nby ruins, then in reason that conscience did cease. And it seems\nby some texts, that all conscience to them was not taken away\ntill then.\n\nQuest. But what kind of being had the seventh day sabbath, and\nother Jewish rites and ceremonies, that by Christ's resurrection\nwere taken away?\n\nAns. These things had a virtual and a nominal being. As to their\nvirtual being, that died that day Christ did rise from the dead,\nthey being crucified with him on the cross (Col 2).\n\nBut now, when the virtual being was gone, they still with the weak\nretained their name, among many of the Jews that believed, until\nthe abomination that maketh desolate stood in the holy place: for\nin Paul's time they were, as to that, but ready to vanish away.\n\nNow, I say, they still retaining their nominal grandeur, though\nnot by virtue of a law, they could not, till time and dispensation\ncame, be swept out of the way. We will make what hath been said,\nas to this, out by a familiar similitude.\n\nThere is a lord or great man dies; now being dead, he has lost\nhis virtual life. He has now no relation to a wife, to children,\nvirtually; yet his name still abides, and that in that family, to\nwhich otherwise he is dead. Wherefore they embalm him, and also\nkeep him above ground for many days. Yea, he is still reverenced\nby those of the family, and that in several respects. Nor doth\nany thing but time and dispensation wear this name away.\n\nThus then the Old Testament signs and shadows went off the stage\nin the church of Christ among the Jews. They lost their virtue\nand signification when Christ nailed them to his cross (Col 2).\nBut as to their name, and the grandeur that attended that, it\ncontinued with many that were weak, and vanished not, but when\nthe abomination that made them desolate came.\n\nThe sum then and conclusion of the matter is this; the seventh\nday sabbath lost its glory when that ministration in which it was,\nlost its: But yet the name thereof might abide a long time with\nthe Jewish legal Christians, and so might become obligatory still,\nthough not by the law, to their conscience, even as circumcision\nand other ceremonies did: and to them it would be as grievous to\nfly on that day, as if by law it was still in force.\n\nFor, I say, to a weak conscience, that law which has lost its\nlife, may yet through their ignorance, be as binding as if it\nstood still upon the authority of God.\n\nThings then become obligatory these two ways. (1.) By an institution\nof God. (2.) By the over-ruling power of a man's misinformed\nconscience. And although by virtue of an institution divine worship\nis acceptable to God by Christ, yet conscience will make that a\nman shall have but little ease if such rules and dictates as it\nimposes be not observed by him.\n\nThis is my answer, upon a supposition that the seventh day sabbath\nis in this text intended: and the answer, I think, stands firm\nand good.\n\nAlso, there remains, notwithstanding this objection, no divine\nsanction in or upon the old seventh day sabbath.\n\nSome indeed will urge, that Christ here meant the first day of\nthe week, which here he puts under the term of sabbath. But this\nis foreign to me, so I waive it till I receive more satisfaction\nin the thing.\n\nQuest. But if indeed the first day of the week be the new christian\nsabbath, why is there no more spoken of its institution in the\ntestament of Christ?\n\nAns. No more! What need is there of more than enough! Yea, there\nis a great deal found in the testament of the Lord Jesus to prove\nits authority divine.\n\n(1.) For we have shewed from sundry scriptures, that from the very\nday our Lord did rise from the dead, the church at Jerusalem, in\nwhich the twelve apostles were, did meet together on that day, and\nhad the Lord himself for their preacher, while they were auditors;\nand thus the day began.\n\n(2.) We have shewed that the Holy Ghost, the third person in the\nTrinity, did second this of Christ, in coming down from heaven\nupon this day to manage the apostles in their preaching; and in\nthat very day so managed them in that work, that by his help they\nthen did bring three thousand souls to God.\n\n(3.) We have shewed also, that after this the gentile churches did\nsolemnize this day for holy worship, and that they had from Paul\nboth countenance and order so to do.\n\nAnd now I will add, that more need not be spoken: for the practice\nof the first church, with their Lord in the head of them to manage\nthem in that practice, is as good as many commands. What then\nshall we say, when we see a first practice turned into holy custom?\n\nI say, moreover, that though a seventh day sabbath is not natural\nto man as man, yet our christian holy day is natural to us as\nsaints, if our consciences are not clogged before with some old\nfables, or Jewish customs.\n\nBut if an old religion shall get footing and rooting in us, though\nthe grounds thereof be vanished away, yet the man concerned will\nbe hard put to it, should he be saved, to get clear of his clouds,\nand devote himself to that service of God which is of his own\nprescribing.\n\nLuther himself, though he saw many things were without ground which\nhe had received for truth, had yet work hard enough, as himself\nintimates, to get his conscience clear from all those roots and\nstrings of inbred error.\n\nBut, I say, to an untainted and well bred Christian, we have good\nmeasure, shaken together, and running over, for our christian\nLord's day. And I say again, that the first day of the week, and\nthe spirit of such a Christian, suit one another as nature suiteth\nnature; for there is as it were a natural instinct in Christians,\nas such, when they understand what in a first day was brought\nforth, to fall in therewith to keep it holy to their Lord.\n\n1. The first day of the week! Why it was the day of our life. 'After\ntwo days he will revive us,' and in the third day 'we shall live\nin his sight.' 'After two days' there is the Jews' preparation,\nand seventh day sabbath, quite passed over; and in the third day,\nthat is the first day of the week, which is the day our Lord did\nrise from the dead, we began to live by him in the sight of God\n(Hosea 6:2; John 20:1; 1 Cor 15:4).\n\n2. The first day of the week! That is the day in which, as I hinted\nbefore, our Lord was wont to preach to his disciples after he rose\nform the dead; in which also he did use to shew them his hands\nand his feet (Luke 24:38,39; John 20:25). To the end they might\nbe confirmed in the truth of his victory over death and the grave\nfor them. The day in which he made himself known to them in breaking\nbread. The day in which he so plentifully poured out the Holy Ghost\nupon them. The day in which the church, both at Jerusalem and\nthose of the Gentiles, did use to perform to God divine worship:\nall which has before been sufficiently proved. And shall we not\nimitate our Lord, nor the church that was immediately acted[21]\nby him in this, and the churches their fellows? Shall, I say, the\nLord Jesus do all this in his church, and they together with him!\nShall the churches of the Gentiles also fall in with their Lord\nand with their mother at Jerusalem herein! And again, shall all\nthis be so punctually committed to sacred story, with the day in\nwhich these things were done, under denomination, over and over,\nsaying, These things were done on the first day, on the first\nday, on the first day of the week, while all other days are, as to\nname, buried in everlasting oblivion! And shall we not take that\nnotice thereof as to follow the Lord Jesus and the churches herein?\nOh stupidity!\n\n3. This day of the week! They that make but observation of what\nthe Lord did of old, to as many sinners, and with his churches on\nthis day, must needs conclude, that in this day the treasures of\nheaven were broken up, and the richest things therein communicated\nto his church. Shall the children of this world be, as to this\nalso, wiser in their generations than the children of light, and\nformer saints, upon whose shoulders we pretend to stand, go beyond\nus here also.\n\nJacob could by observation gather that the place where he lay down\nto sleep was no other but the house of God, and the very gate of\nheaven (Gen 28:17).\n\nLaban could gather by observation, that the Lord blessed him for\nJacob's sake (Gen 30:27).\n\nDavid could gather by what he met with upon Mount Moriah, that that\nwas the place where God would have the temple builded, therefore\nhe sacrificed there (1 Chron 21:26-28, 22:1,2; 2 Chron 3:1).\n\nRuth was to mark the place where Boaz lay down to sleep, and shall\nnot Christians also mark the day in which our Lord rose from the\ndead (Ruth 3:4).\n\nI say, shall we not mark it, when so many memorable things were\ndone on it, for, and to and in the churches of God! Let saints be\nashamed to think that such a day should be looked over, or counted\ncommon, when tempted to it by Satan, when [it was] kept to religious\nservice of old, and when beautified with so many divine characters\nof sanctity as we have proved, by Christ, his church, the Holy\nGhost, and the command of apostolical authority it was.\n\nBut why, I say, is this day, on which our Lord rose from the dead,\nnominated as it is? why was it not sufficient to say 'he rose\nagain,' or, he rose again the third day? without a specification of\nthe very name of the day. For, as was said afore, Christ appeared\nto his disciples, after his resurrection, on other days also, yea,\nand thereon did miracles to. Why then did not these days live?\nWhy was their name, for all that, blotted out, and this day only\nkept alive in the churches?\n\nThe day on which Christ was born of a virgin; the day of his\ncircumcision, the day of his baptism, and of his transfiguration,\nare not by their names committed by the Holy Ghost to holy writ\nto be kept alive in the world, nor yet such days in which he did\nmany great and wonderful things. But THIS day, this day is still\nnominated; the first day of the week is the day. I say, why are\nthings thus left with us? But because we, as saints of old, should\ngather, and separate, what is of divine authority from the rest.\nFor in that this day is so often nominated while all other days\nlie dead in their graves, it is as much as if God should say,\nRemember the first day of the week to keep it holy to the Lord\nyour God.\n\nAnd set this aside, and I know not what reason can be rendered, or\nwhat prophecy should be fulfilled by the bare naming of the day.\n\nWhen God, of old, did sanctify for the use of his church a day,\nas he did many, he always called them either by the name of the\nday of the month, or of the week, or by some other signal by which\nthey might be certainly known, why should it not then be concluded,\nthat for this very reason the first day of the week is thus often\nnominated by the Holy Ghost in the testament of Christ?\n\nMoreover, he that takes away the first day, as to this service,\nleaves us now no day, as sanctified of God, for his solemn worship\nto be by his churches performed in. As for the seventh day sabbath,\nthat, as we have seen, is gone to its grave with the signs and\nshadows of the Old Testament. Yea, and has such a dash left upon\nit by apostolical authority, that it is enough to make a Christian\nfly from it for ever (2 Cor 3).\n\nNow, I say, since that is removed by God: if we should suffer the\nfirst day also to be taken away by man, what day that has a divine\nstamp upon it, would be left for us to worship God in?\n\nAlas! the first day of the week is the Christian's market day,\nthat which they so solemnly trade in for sole provision for all\nthe week following. This is the day that they gather manna in. To\nbe sure the seventh day sabbath is not that. For of old the people\nof God could never find manna on that day. 'On the seventh day\n[said Moses] which is the sabbath, in it there shall be none' (Exo\n16:26).\n\nAny day of the week manna could be found, but on that day it was\nnot to be found upon the face of the ground. But now our first\nday is the manna day; the only day that the churches of the New\nTestament, even of old, did gather manna in. But more of this\nanon.\n\nNor will it out of my mind but that it is a very high piece of\ningratitude, and of uncomely behaviour, to deny the Son of God\nhis day, the Lord's day, the day that he has made. And as we have\nshewed already, this first day of the week is it; yea, and a great\npiece of unmannerliness is it too, for any, notwithstanding the\nold seventh day is so degraded as it is, to attempt to impose it on\nthe Son of God. To impose a day upon him which yet Paul denies to\nbe a branch of the ministration of the Spirit, and of righteousness.\nYea, to impose a part of that ministration which he says plainly\n'which was done away,' for that a better ministration stript it\nof its glory, is a high attempt indeed (2 Cor 3).\n\nYet again, the apostle smites the teachers of the law upon the\nmouth, saying, 'understanding neither what they say, nor whereof\nthey affirm' (1 Tim 1:7).\n\nThe seventh day sabbath, was indeed God's rest from the works of\ncreation; but yet the rest that he found in what the first day of\nthe week did produce, for Christ was born from the dead on it,\nmore pleased him than did all the seventh days that ever the world\nbrought forth: wherefore, as I said before, it cannot be but that\nthe well-bred Christian must set apart this day for solemn worship\nto God, and to sanctify his name therein.\n\nMust the church of old be bound to remember that night in which\nthey did come out of Egypt! must Jephtha's daughter have four days\nfor the virgins of Israel yearly to lament her hard case in! Yea,\nmust two days be kept by the church of old, yearly, for their being\ndelivered from Haman's fury! And must not one to the world's end\nbe kept by the saints for the Son of God their Redeemer, for all\nhe has delivered them from a worse than Pharaoh or Haman, even\nfrom the devil, and death, and sin, and hell! Oh stupidity! (Exo\n12:24; Judg 11:39,40; Esth 9:26-32).\n\nA day! say some, God forbid but he should have a day. But what\nday? Oh! The old day comprised within the bounds and bowels of\nthe ministration of death.\n\nAnd is this the love that thou hast to thy Redeemer, to keep that\nday to him for all the service that he hath done for thee, which\nhas a natural tendency in it to draw thee off from the consideration\nof the works of thy redemption, to the creation of the world! Oh\nstupidity!\n\nBut why must he be imposed upon? Has he chosen that day? Did he\nfinish his work thereon? Is there in all the New Testament of our\nLord, from the day he rose from the dead, to the end of his holy\nbook, one syllable that signifies in the least the tenth part of\nsuch a thing? where is the scripture that saith that this Lord of\nthe sabbath commanded his church, from that time, to do any part\nof church service thereon? Where do we find the churches to gather\ntogether thereon?\n\nBut why the seventh day? What is it? Take but the shadow thereof\naway. Or what shadow now is left in it since its institution as\nto divine service is taken long since from it?\n\nIs there any thing in the works that was done in that day, more\nthan shadow, or that in the least tends otherwise to put us in mind\nof Christ; and he being come, what need have we of that shadow?\nAnd I say again, since that day was to be observed by a ceremonial\nmethod, and no way else, as we find; and since ceremonies have\nceased, what way of divine appointment is there left to keep that\nold sabbath by Christians in?\n\nIf they say, ceremonies have ceased. By the same argument, so\nis the sanction of the day in which they were to be performed. I\nwould gladly see the place, if it is to be found, where it is said,\nThat day retains its sanction, which yet has lost that method of\nservice which was of God appointed for the performance of worship\nto him thereon.\n\nWhen Canaan worship fell, the sanction of Canaan fell. When temple\nworship, and altar worship, and the sacrifices of the Levitical\npriesthood fell, down also came the things themselves. Likewise\nso, when the service, or shadow and ceremonies of the seventh day\nsabbath fell, the seventh day sabbath fell likewise.\n\nOn the seventh day sabbath, as I told you, manna was not to be found.\nBut why? For that that day was of Moses and of the ministration\nof death. But manna was not of him. Moses, saith Christ, 'gave\nyou not that bread of heaven' (John 6:31,32). Moses, as was said,\ngave that sabbath in tables of stone, and God gave that manna from\nheaven. Christ, nor his Father, gives grace by the law; no not by\nthat law in which is contained the old seventh day sabbath itself.\n\nThe law is not of faith, why then should grace be by Christians\nexpected by observation of the law? The law, even the law written\nand engraven in stones, enjoins perfect obedience thereto on pain\nof the curse of God. Nor can that part of it now under consideration,\naccording as is required, be fulfilled by any man, was the ceremony\nthereto belonging, allowed to be laid aside (Isa 58:13). Never man\nyet did keep it perfectly, except he whose name is Jesus Christ:\nin him therefore we have kept it, and by him are set free from\nthat law, and brought under the ministration of the Spirit.\n\nBut why should we be bound to seek manna on that day, on which\nGod says, none shall be found.\n\nPerhaps it will be said, that the sanction of that day would not\nadmit that manna should be gathered on it.\n\nBut that was not all, for on that day there was none to be found.\nAnd might I choose, I had rather sanctify that day to God on which\nI might gather this bread of God all day long, then set my mind\nat all upon that in which no such bread was to be had.\n\nThe Lord's day, as was said, is to the Christians the principal\nmanna day.\n\nOn this day, even on it manna in the morning very early was gathered\nby the disciples of our Lord, as newly springing out of the ground.\nThe true bread of God: the sheaf of first fruits, which is Christ\nfrom the dead, was ordained to be waved before the Lord on the\nmorrow after the sabbath, the day on which our Lord ceased from\nhis own work as God did from his (Lev 23).\n\nNow therefore the disciples found their green ears of corn indeed!\nNow they read life, both in and out of the sepulchre in which the\nLord was laid. Now they could not come together nor speak one to\nanother, but either their Lord was with them, or they had heart\nenflaming tidings from him. Now cries one and says, The Lord is\nrisen: And then another and says, He hath appeared to such and\nsuch.\n\nNow comes tidings to the eleven that their women were early at\nthe sepulchre, where they had a vision of angels that told them\ntheir Lord was risen: Then comes another and says, The Lord is\nrisen indeed. Two also came from Emmaus and cried, We have seen\nthe Lord: and by and by, while they yet were speaking, their Lord\nshows himself in the midst of them.\n\nNow he calls to their mind some of their eminent passages of his\nlife, and eats and drinks in their presence, and opens the scriptures\nto them: yea, and opens their understanding too, that their hearing\nmight not be unprofitable to them; all which continued from early\nin the morning till late at night. Oh! what a manna day was this\nto the church. And more than all this you will find, if you read\nbut the four evangelists upon this subject.\n\nThus began the day after the sabbath, and thus it has continued\nthrough all ages to this very day. Never did the seventh day sabbath\nyield manna to Christians. A new world was now begun with the\npoor church of God, for so said the Lord of the sabbath, 'Behold,\nI make all things new.' A new covenant, and why not then a new\nresting day to the church? Or why must the old sabbath be joined\nto this new ministration? let him that can, show a reason for it.\n\nChristians, if I have not been so large upon things as some might\nexpect; know, that my brevity on this subject is, from consideration\nthat must needs not be spoken thereto, and because I may have\noccasion to write a second part.\n\nChristians, beware of being entangled with old testament ministrations,\nlest by one you be brought into many inconveniencies.\n\nI have observed, that though the Jewish rites have lost their\nsanction, yet some that are weak in judgment, do bring themselves\ninto bondage by them. Yea, so high have some been carried as to\na pretended conscience to these that they have at last proceeded\nto circumcision, to many wives, and the observation of many bad\nthings besides.\n\nYea, I have talked with some pretending to Christianity, who\nhave said, and affirmed, as well as they could, that the Jewish\nsacrifices must up again.\n\nBut do you give no heed to these Jewish fables 'That turn from\nthe truth' (Titus 1:14). Do you, I say, that love the Lord Jesus,\nkeep close to his testament, his word, his gospel, and observe\nHIS holy day.\n\nAnd this caution in conclusion I would give, to put stop to this\nJewish ceremony, to wit, That a seventh day sabbath pursued according\nto its imposition by law, (and I know not that it is imposed by\nthe apostles) leads to blood and stoning to death those that do but\ngather sticks thereon (Num 15:32-36). A thing which no way becomes\nthe gospel, that ministration of the Spirit and of righteousness\n(2 Cor 3). Nor yet the professors thereof (Luke 9:54-56).\n\nNor can it with fairness be said, that that sabbath day remains,\nalthough the law thereof is repealed. For confident I am, that\nthere is no more ground to make such a conclusion, than there is\nto say, that circumcision is still of force, though the law for\ncutting of the uncircumcised is by the gospel made null and void.\n\nI told you also in the epistle, that if the fifth commandment was\nthe first that was with promise; then it follows, that the fourth,\nor that seventh day sabbath, had no promise entailed to it. Whence\nit follows, that where you read in the prophet of a promise annexed\nto a sabbath, it is best to understand it of our gospel sabbath\n(Isa 56).\n\nNow if it be asked, What promise is entailed to our first day\nsabbath? I answer, The biggest of promises. For,\n\nFirst, The resurrection of Christ was tied by promise to this day,\nand to none other. He rose the third day after his death, and that\nwas the first day of the week, 'according' to what was fore-promised\nin the scriptures (Hosea 6:1,2; 1 Cor 15:3-6).\n\nSecond, That we should live before God by him, is a promise to be\nfulfilled on this day; 'After two days will he revive us: in the\nthird day--we shall live in his sight' (Hosea 6:2). See also Isaiah\n26:19 and compare them again with 1 Corinthians 15:4.\n\nThird, The great promise of the new testament, to wit, the pouring\nout of the Spirit, fixeth upon these days; and so he began in the\nmost wonderful effusion of it upon Pentecost, which was the first\nday of the week, that the scriptures might be fulfilled (Acts\n2:16-19).\n\nNor could these three promises be fulfilled upon any other days,\nfor that the scripture had fixed them to the first day of the\nweek.\n\nI am of opinion that these things, though but briefly touched upon,\ncannot be fairly objected against, however they may be disrelished\nby some.\n\nNor can I believe, that any part of our religion, as we are\nChristians, stand in not kindling of fires, and not seething of\nvictuals, or in binding of men not to stir out of those places on\nthe seventh day, in which at the dawning thereof they were found.\nAnd yet these are ordinances belonging to that seventh day sabbath\n(Exo 16:23-29).\n\nCertainly it must needs be an error to impose these things by divine\nauthority upon new testament believers, our worship standing now\nin things more weighty, spiritual and heavenly.\n\nNor can it be proved, as I have hinted before, that this day was,\nor is to be imposed without those ordinances, with others in other\nplaces mentioned and adjoined, for the sanction of that day they\nbeing made necessary parts of that worship that was to be performed\nthereon.\n\nI have charity for those that abuse themselves and their Lord, by\ntheir preposterous zeal and affection for the continuing of this\nday in the churches. For I conclude, that if they did either\nbelieve, or think of the incoherence that this day with its\nrites and ceremonies has with the ministration of the Spirit, our\nnew testament ministration, they would not so stand int heir own\nlight as they do, nor so stiffly plead for a place for it in the\nchurches of the Gentiles. But as Paul insinuates in other cases,\nthere is an aptness in men to be under the law because they do\nnot hear it (Gal 4).\n\nNor will it out of my mind, but if the seventh day sabbath was\nby divine authority, and to be kept holy by the churches of the\nGentiles, it should not have so remained among the Jews, Christ's\ndeadliest enemies, and have been kept so much hid from the\nbelievers, his best friends. For who has retained the pretended\nsanction of that day from Christ's time, quite down in the world,\nbut the Jews, and a few Jewish Gentiles, I will except some. But,\nI say, since a sabbath is that without which the great worship\nof God under the gospel cannot be well performed: how can it be\nthought, that it should as to the knowledge of it, be confined to\nso blasphemous a generation of the Jews, with whom that worship\nis not?\n\nI will rather conclude, that those Gentile professors that adhere\nthereto are Jewified, legalized, and so far gone back from the\nauthority of God, who from such bondage has set his churches free.\n\nI do at this time but hint upon things, reserving a fuller argument\nupon them for a time and place more fit; where, and when, I may\nperhaps also show, some other wild notions of those that so stiffly\ncleave to this.\n\nMeantime, I entreat those who are captivated with this opinion,\nnot to take it ill at my hand that I thus freely speak my mind.\nI entreat them also to peruse my book without prejudice to my\nperson. The truth is, one thing that has moved me to this work, is\nthe shame that has covered the face of my soul, when I have thought\nof the fictions and fancies that are growing among professors. And\nwhile I see each fiction turn itself to a faction, to the loss of\nthat good spirit of love, and that oneness that formerly was with\ngood men.\n\nI doubt not but some unto whom this book may come, have had seal\nfrom God, that the first day of the week is to be sanctified by\nthe church to Jesus Christ. Not only from his testimony, which\nis, and should be, the ground of our practice; but also, for that\nthe first conviction that the Holy Ghost made upon their consciences,\nto make them know that they were sinners, began with them for\nbreaking this sabbath day; which day, by that same spirit was told\nthem, was that now called the first day, and not the day before,\nand the Holy Ghost doth not use to begin this work with a lie,\nwhich first conviction the Spirit has followed so close, with other\nthings tending to complete the same work, that the soul from so\ngood a beginning could not rest until it found rest in Christ.\nLet this then to such be a second token that the Lord's day is by\nthem to be kept in commemoration of their Lord and his resurrection,\nand of what he did on this day for their salvation. Amen.\n\n\nFOOTNOTES:\n\n1. Dialogues, 1st chapter, xxv.\n\n2. Answer to More.\n\n3. Institutes, b. ii. ch. 8.\n\n4. Com. on Gal. 4:9.\n\n5. The word 'moral' is here used to mark the difference between\nobligations binding on all mankind and a positive or limited\ncommand: thus, to love God is a moral or universal obligation,\nbut to be baptized is positive and obligatory only on those who\nbelieve (Acts 8:37).--Ed.\n\n6. The original edition refers to (Eze 49, 50), but it is evidently\na typographical error in omitting the chapter.\n\n7. Man unaided by revelation.\n\n8. Adam is supposed by some rabbins not to have passed one night\nin a state of perfection, (see Ainsworth on Gen 3:1, 28:11; Psa\n49:13), and to have fallen on the Sabbath day.\n\n9. The murder of Abel took place 'at the end of days'; see margin\nto Genesis 4:3. Properly rendered 'in process of time'; but by some\nsupposed to mean at the end of the week. See Dr. Gill's Commentary.\n\n10. 'The Lord hath given YOU the sabbath.' See also 31:17, 'It [the\nobservance of the sabbath] is a sign between me and the children\nof Israel for ever.'--Ed.\n\n11. This is a striking application of Colossians 2:17. The sabbath\n'a shadow of things to come'; to the Jews it was a shadow of the\nrest that remaineth to the children of God, reflected from the\ncompletion of the work of creation. The day of rest and worship\nto the Christian, is a much stronger type, yet but a shadow of the\nholy enjoyments of his eternal rest, prefigured from the finishing\nof the mightier work of redemption.--Ed.\n\n12. In Bunyan's original edition it is 'Matt 3, 1,' but this must\nbe a typographical error.--Ed.\n\n13. 'Out of doors,' no more to be found, quite gone, fairly sent\naway.--Locke. 'Out of court.'--Law-term.--Ed.\n\n14. 'Any likement,' any fondness or partiality.--Ed.\n\n15. This spirit is not extinct. Mr. Shenston, in his 'Plea for the\nSeventh-day,' charges those who keep the Lord's day 'that they\nyield to the tide--keep their friends--riches--comforts; they\nbelieve that the seventh-day is the sabbath, and would greatly\nprefer keeping it, if the rulers of the nation would alter the\nday; they imagine that their God is some dumb idol!'+ Language\nmost unseemly and insulting--charging all who observe the Lord's\nday with being hypocrites and the worst of fools. Mr. S. forgot the\nsolemn proverb, 'with what judgment ye judge ye shall be judged.'\n\n+ Edit. 1826, pp. 41, 42.\n\n16. This was the opinion of those great reformers, Tyndale, Calvin,\nand Luther; see introduction by the Editor. It was a sentiment\nwhich led to no practical evil.--Ed.\n\n17. Psalm 118:24.\n\n18. 'That we read of' in the New Testament; for this is our sole\nauthority in all inquiries as to a Christian's faith and practice.--Ed.\n\n19. 'Tradition' is a communication without writing, and when\nmade orally by some apostle or messenger from the first church\nat Jerusalem, and the message so obeys as to be left upon record\nby the Holy Ghost, it has the same authority as if it had been\ncommanded in an epistle. It has nothing to do with the vain traditions\nof the fathers (so called), which were not heard of until after the\ninspired volume was completed and closed. Any subsequent commands\nare censures upon God's omniscience, and are deserving only of\ncontempt.--Ed.\n\n20. The New Testament by Whittinghan, 1557; the Genevan or Puritan\nBible by Knox, Coverdale, and others, 1560; and the New Testament\nrevised by Tomson, 1576, very frequently reprinted, and very\nfavourite translations among our puritan and pilgrim forefathers\nin the faith. The marginal note to the Puritan Bible, in Acts\n20:7, 'first day,' is, 'which we call Sunday. Of this place, and\nalso of the 1 Corinthians 16:2, we gather that the Christians\nused to have their solemn assemblies this day, laying aside the\nceremony of the Jewish sabbath.'--Ed.\n\n21. 'Acted by,' a mode of speech now obsolete; it means 'actuated\nby' or 'influenced by.'--Ed.\n\n***\n\nOF THE TRINITY AND A CHRISTIAN, AND OF THE LAW AND A CHRISTIAN.\n\n\nEDITOR'S ADVERTISEMENT.\n\nThese two short treatises were found among Mr. Bunyan's papers\nafter his decease. They probably were intended for publication,\nlike his 'Prison Meditations' and his 'Map of Salvation,' on a\nsingle page each, in the form of a broadside, or handbill. This\nwas the popular mode in which tracts were distributed; and when\nposted against a wall, or framed and hung up in a room, they excited\nnotice, and were extensively read. They might also have afforded\nsome trifling profit to aid this poor but eminent servant of\nChrist in his very limited income. They form two pages in that\nexceedingly interesting volume of 'The Works of Mr. John Bunyan,'\nin small folio, 1692. To which is added 'The Struggler,' containing\nsome most valuable facts, relative to the various works, imprisonment\nand sufferings of the author. The titles to these treatises were\nadded by Mr. Doe, the personal friend of Bunyan, who edited the\nworks and wrote 'The Struggler,' the author having left them without\nany heading or title. They are very unfinished, and may have been\nintended as a syllabus or outline of more extended treatises.--GEO.\nOFFOR.\n\n\n\nOF THE TRINITY AND A CHRISTIAN\n\nHow a young, or shaken Christian should demean himself under the\nweighty thoughts of the doctrine of the Trinity, or plurality of\npersons in the eternal godhead.\n\nThe reason why I say a young, or shaken Christian; it is because\nsome that are not young, but of an ancient standing, may not only\nbe assaulted with violent temptations, concerning gospel principles,\nbut a second time may become a child, a babe, a shallow man, in\nthe things of God; especially, either when by backsliding he hath\nprovoked God to leave him, or when some new, unexpected, and, as\nto present strength, over-weighty objection doth fall upon the\nspirit; by means of which, great shakings of mind do commonly\nattend such a soul, in the most weighty matters of the concerns\nof faith, which this is one that have supposed in the above-named\nquestion. Wherefore passing other things, I will come directly to\nthat, and briefly propose some helps to a soul in such a case.\n\nTHE FIRST PREPARATIVE.\n\nFirst, then, be sure thou keep close to the word of God; for that\nis the revelation of the mind and will of God, both as to the\ntruth of what is either in himself or ways; and also as to what\nhe requireth and expecteth of thee, either concerning faith in,\nor obedience to, what he hath so revealed. Now for thy better\nperforming of this I shall give thee in brief these following\ndirections.\n\n1. Suffer thyself, by the authority of the word, to be persuaded\nthat the scripture indeed is the word of God; the scriptures of\ntruth, the words of the holy one; and that they therefore must be\nevery one true, pure, and for ever settled in heaven.\n\n2. Conclude therefore from the former doctrine, that that God\nwhose words they are, is able to make a reconciliation and most\nsweet and harmonious agreement with all the sayings therein, how\nobscure, cross, dark, and contradictory soever they seem to thee.\nTo understand all mysteries, to have all knowledge, to be able\nto comprehend with all saints, is a great work; enough to crush\nthe spirit, and to stretch the strings of the most capacious and\nwidened soul that breatheth on this side glory, be they notwithstanding\nexceedingly enlarged by revelation. Paul, when he was caught up\nto heaven, saw that which was unlawful, because impossible for man\nto utter. And saith Christ to the reasoning Pharisee, 'If I have\ntold you earthly things, and ye believe not, how shall ye believe,\nif I tell you of heavenly things?' (John 3:12). It is great lewdness,\nand also insufferable arrogancy to come to the word of God, as\nconceiting already that whatever thou readest, must either by\nthee be understood, or of itself fall to the ground as a senseless\nerror. But God is wiser than man, wherefore fear thou him, and\ntremble at his word, saying still, with godly suspicion of thine\nown infirmity, what I see not, teach thou me, and thou art God only\nwise; but as for me, 'I was as a beast before thee' (Psa 73:22).\n\n3. Take heed of taking a part of the word only, lest thou thereby\ngo away with the truth as mangled in pieces. For instance, where\nthou readest, 'The LORD our God is one Lord' (Deut 6:4); there\ntake heed that thou dost not thence conclude, Then there are not\nthree persons in the godhead: Or when thou readest of the Father,\nthe Son, and the Holy Spirit, then take heed of concluding, there\nmust therefore either be three Gods, or else that Jesus Christ and\nthe Holy Ghost are not true God, but the Father only. Wherefore\nto help thee here, observe,\n\nTHE SECOND PREPARATIVE.\n\n1. That Christian religion requireth credit concerning every\ndoctrine contained in the word; credit, I say, according to the\ntrue relation of every sentence that the Holy Ghost hath revealed\nfor the asserting, maintaining, or vindicating that same truth.\n\n2. And therefore hence it is that a Christian is not called a doer,\na reasoner, an objector, and perverse disputer; but a BELIEVER.\nBe thou an example to the believer. 'And believers were the more\nadded to the Lord,' &c. (Acts 5:14; 1 Tim 4:12).\n\n3. Therefore know again that the word, if it saith and expresseth\nthat this or that is so and so, as to the matter in hand, thou art\nbound and obliged both by the name, profession, and the truth,\nunto which thou hast joined thyself, to assent to, confess\nand acknowledge the same, even then when thy carnal reason will\nnot stoop thereto. 'Righteous art thou, O Lord,' saith Jeremiah,\n'yet let me talk with thee: Wherefore doth the way of the wicked\nprosper?' (Jer 12:1). Mark, first he acknowledgeth that God's way\nwith the wicked is just and right, even then when yet he could\nnot see the reason of his actings and dispensations towards them.\nThe same reason is good as to our present case. And hence it\nis that the apostle teacheth, the spiritual armour of Christians\nshould be much exercised against those high-towering and\nself-exalting imaginations, that within our own bosoms do exalt\nthemselves against the knowledge of God. That every thought, or\ncarnal reasoning, may be not only taken, but brought as captive\ninto obedience to Christ; that is, be made to stoop to the word of\nGod, and to give way and place to the doctrine therein contained,\nhow cross soever our thoughts and the word lie to each other.\nAnd it is observable that he here teacheth, They exalt themselves\nagainst the knowledge of God, which cannot be understood that\nour carnal or natural reason doth exalt itself against an eternal\ndeity, simply considered; for that nature itself doth gather from\nthe very things that are made, even his eternal power and godhead;\nit must be then that they exalt themselves against that God as\nthus and thus revealed in the word, to wit, against the knowledge\nof one God consisting of three persons, Father, Son, and Spirit;\nfor this is the doctrine of the scriptures of truth; and therefore\nit is observable these thoughts must be brought captive, and be\nmade subject in particular to the Lord Jesus Christ, as to the\nsecond person in the godhead; for the Father is ever acknowledged\nby all that profess the least of religion; but the Son is that\nstubmling-stone, and rock of offence, against which thousands dash\nthemselves in pieces; though in him are hid all the treasures of\nwisdom and knowledge, and in him dwells the fulness of the godhead\nbodily.\n\n\n\nOF THE LAW AND A CHRISTIAN.\n\nThe law was given twice upon mount Sinai, but the appearance of\nthe Lord when he gave it the second time, was wonderfully different\nfrom that of his [appearance], when at the first he delivered it\nto Israel (Exo 19 and 34).\n\n1. When he gave it the first time, he caused his terror and\nseverity to appear before Moses, to the shaking of his soul, and\nthe dismaying of Israel (Exo 19:16; Heb 12:18-20). But when he\ngave it the second time, he caused all his goodness to pass before\nMoses, to the comfort of his conscience, and the bowing of his\nheart (Exo 34:8).\n\n2. When he gave it the first time, it was with thunderings and\nlightnings, with blackness and darkness, with flame and smoke, and\na tearing sound of the trumpet (Exo 19:16-18). But when he gave\nit the second time, it was with a proclamation of his name to be\nmerciful, gracious, long-suffering, and abundant in goodness and\ntruth, keeping mercy for thousands, forgiving iniquity, transgressions\nand sins (Exo 34:6,7).\n\n3. When he gave it the first time, Moses was called to go up to\nreceive it through the fire, which made him exceedingly fear and\nquake (Exo 19:18; Heb 12:21). But when he went to receive it the\nsecond time, he was laid in a clift of the rock (Exo 31:22).\n\n4. From all which I gather, that, though as to the matter of the\nlaw, both as to its being given the first time, and the second,\nit binds the unbeliever under the pains of eternal damnation, if\nhe close not with Christ by faith; yet as to the manner of its\ngiving at these two times, I think the first doth more principally\nintend its force as a covenant of works, not at all respecting\nthe Lord Jesus; but this second time not, at least in the manner\nof its being given, respecting such a covenant, but rather as a\nrule, or directory, to those who already are found in the clift\nof the rock, Christ: for the saint himself, though he be without\nlaw to God, as it is considered the first or old covenant, yet\neven he is not without law to him as considered under grace, not\nwithout law to God, but under the law to Christ (1 Cor 9:21).\n\n5. Though therefore it be sad with the unbeliever, because he\nonly and wholly standeth under the law, as it is given in fire, in\nsmoke, in blackness, and darkness, and thunder; all which threaten\nhim with eternal ruin if he fulfil not the utmost tittle thereof;\nyet the believer stands to the law under no such consideration,\nneither is he so at all to hear or regard it, for he is now\nremoved from thence to the blessed mountain of Zion, to grace\nand forgiveness of sins; he is now, I say, by faith in the Lord\nJesus shrouded under so perfect and blessed a righteousness, that\nthis thundering law of mount Sinai cannot find the least fault\nor diminution therein; but rather approveth and alloweth thereof\neither when, or wherever it find it (Heb 12). This is called\nthe righteousness of God without the law, and is also said to be\nwitnessed by both the law and the prophets: even the righteousness\nof God, which is by faith in Jesus Christ 'unto all and upon all\nthem that believe, for there is no difference' (Rom 3:22).\n\n6. Wherefore whenever thou who believest in Jesus, dost hear the\nlaw in its thundering and lightning fits, as if it would burn up\nheaven and earth; then say thou, I am freed from this law, these\nthunderings have nothing to do with my soul; nay even this law, while\nit thus thunders and roareth, it doth both allow and approve of\nmy righteousness. I know that Hagar would sometimes be domineering\nand high, even in Sarah's house and against her; but this she\nis not to be suffered to do, nay though Sarah herself be barren;\nwherefore serve IT also as Sarah served her, and expel her out\nfrom thy house. My meaning is, when this law with its thundering\nthreatenings doth attempt to lay hold on thy conscience, shut it\nout with a promise of grace; cry, the inn is took up already, the\nLord Jesus is here entertained, and here is no room for the law.\nIndeed if it will be content with being my informer, and so lovingly\nleave off to judge me; I will be content, it shall be in my sight,\nI will also delight therein; but otherwise, I being now made\nupright without it, and that too with that righteousness, which\nthis law speaks well of and approveth; I am not, will not, cannot,\ndare not make it my saviour and judge, nor suffer it to set up its\ngovernment in my conscience; for by so doing I fall from grace,\nand Christ Jesus doth profit me nothing (Gal 5:1-5).\n\n7. Thus therefore the soul that is married to him that is raised\nup from the dead, both may and ought to deal with this law of\nGod; yea, it doth greatly dishonour its Lord and refuse its gospel\nprivileges, if it at any time otherwise doth, whatever it seeth\nor feels. The law hath power over the wife so long as her husband\nliveth, but if her husband be dead she is freed from that law,\nso that she is no adulteress though she be married to another man\n(Rom 7:1-3). Indeed so long as thou art alive to sin, and to thy\nrighteousness which is of the law, so long thou hast them for thy\nhusband and they must reign over thee: But when once they are\nbecome dead unto thee, as they then most certainly will, when\nthou closest with the Lord Jesus Christ; then I say, thy former\nhusbands have no more to meddle with thee, thou art freed from\ntheir law. Set a case, a woman be cast into prison for a debt of\nhundreds of pounds, if after this she marry; yea, though while\nshe is in the gaoler's hand, in the same day that she is joined\nto her husband, her debt is all become his; yea, and the law also\nthat arrested and imprisoned this woman, as freely tells her, go,\nshe is freed, saith Paul, from that, and so saith the law of this\nland.\n\nThe sum then of what hath been said is this, the Christian hath\nnow nothing to do with the law, as it thundereth and burneth on\nSinai, or as it bindeth the conscience to wrath and the displeasure\nof God for sin; for from its thus appearing, it is freed by faith\nin Christ. Yet it is to have regard thereto, and is to count it\nholy, just and good (Rom 7:12); which that it may do, it is always\nwhenever it seeth or regards it, to remember that he who giveth\nit to us is 'merciful, and gracious, long-suffering, and abundant\nin goodness and truth,' &c. (Exo 34:6).\n\n***\n\nSCRIPTURAL POEMS; BEING SEVERAL PORTIONS OF SCRIPTURE DIGESTED INTO\nENGLISH VERSE\n\nviz.,\n\nI. The Book of Ruth II. The History of Samson III. Christ's Sermon\non the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI.\nThe Epistle of James\n\nBY JOHN BUNYAN\n\nLicensed According to Order.\n\nLondon: Printed for J. Blare, at the Looking Glass, on London\nBridge, 1701.\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThis very interesting little volume of poems, we believe, has not\nbeen reprinted since the year 1701, nor has it ever been inserted\nin any edition or catalogue of Bunyan's works. This may have arisen\nfrom the author's having sold his entire copyright--a fact which\nprevented Charles Doe from publishing many other of Bunyan's\ntreatises, when he projected his edition of the entire works,\nof which the first volume only was printed. With some other of\nBunyan's rarest tracts, it escaped the researches of Wilson, who\npublished the works in 1737, and also of Whitefield, Mason, and all\nother editors of Bunyan's works. Mr. Doe, in his very interesting\npages called 'The Struggler, for the Preservation of Mr. John\nBunyan's Labours,' gives a catalogue table of his books in the\norder in which they were published; but he had not discovered these\npoems, nor the Emblems, nor the Exhortation to Peace and Unity.\n\nThe volume from which this edition is printed consists of one\nhundred pages in crown octavo, with a very rude cut of Ruth and\nBoaz. It is of extreme rarity, if not unique, in a perfect state.\nThe imprint is--London, for J. Blare, at the Looking Glass, on London\nBridge, 1701. It forms part of the Editor's extensive collection\nof the original or early editions of Bunyan's tracts and treatises;\nthe scarcity of which may be accounted for, from their having been\nprinted on very bad paper, and worn out by use, being so generally\nand eagerly read by pious persons among the labouring classes of\nthe community.\n\nThe style and substance of these scriptural poems are entirely\nBunyan's. His veneration for the holy oracles appears through\nevery page, by his close adherence to the text. He fully proves\nwhat he asserts in his address to the reader--\n\n\n'The WORD are for the most part all the same,\nFor I affected plainness more than fame.'\n\n\nHowever uncouth it may appear to use a plural verb after a singular\nnoun, it really expresses his meaning, which is evidently, that\nportions of the WORD of God are rendered into poetry as nearly\nas possible, word for word with the original; and he immediately\napologizes for this rudeness, in neglecting the rules of grammar,\nby stating his earnest plainness of speech, and his want of\neducation in early life.\n\n\n'Nor could'st thou hope to have it better done,\nFor I'm no poet, nor a poet's son,\nBut a mechanic, guided by no rule,\nBut what I gained in a grammar school\nIn my minority.'\n\n\nHow exactly does this agree with his account of himself in\nboyhood,--'It pleased God to put it into my parent's heart to put\nme to school, to learn both to read and write; though, to my shame\nI confess, I did soon lose that I learnt, even almost utterly.'[1]\n\nOur surprise will be excited, not by little inaccuracies of style\nor departures from the rules of grammar, but at the talent of a\npoor mechanic, in so faithfully rendering scripture histories in\nsuch simple and striking language. As Mr. Burton says, in commending\nhis Gospel Truths Vindicated,--'This man hath not the learning or\nwisdom of man, yet through grace he hath received the teaching of\nGod, and the learning of the Spirit of Christ, which is the thing\nthat makes a man both a Christian and a minister of the gospel\n(Isa 50:4). He was not chosen out of an earthly, but out of the\nheavenly University, and hath taken these three heavenly degrees--Union\nwith Christ--The Anointing of the Spirit, and Experience of the\nTemptations of Satan; far better than all the University learning\nand degrees that can be had.' May Bunyan's desire be realized,\nand his verses prove to all our readers\n\n\n'As delighting\nTo thee in reading, as to me in writing.'\n\n\nGEO. OFFOR.\n\nHackney, August 22, 1849\n\n\n\nSCRIPTURAL POEMS\n\n\nTO THE READER.\n\nWhoe'er thou art that shall peruse this book,\nThis may inform thee, when I undertook\nTo write these lines, it was not my design\nTo publish this imperfect work of mine:\nComposed only for diversion's sake.\nBut being inclin'd to think thou may'st partake\nSome benefit thereby, I have thought fit,\nImperfect as it is, to publish it.\nThe subjects are a part of the contents,\nBoth of the Old and the New Testaments;\nThe word are for the most part all the same,\nFor I affected plainness more than fame.\nNor could'st thou hope to have it better done:\nFor I'm no poet, nor a poet's son,\nBut a mechanic, guided by no rule,\nBut what I gained in a grammar school\nIn my minority: I can't commend it,\nSuch as it is into the world I send it,\nAnd should be glad to see some hand to mend it.\nWould but those men whose genius leads them to't,\nAnd who have time and parts wherewith to do't,\nEmploy their pens in such a task as this,\n'Twould be a most delightsome exercise\nOf profit to themselves and others too:\nIf what the learned Herbert says, holds true,\nA verse may find him, who a sermon flies,\nAnd turn delight into a sacrifice;[2]\nThus I conclude, and wish it as delighting\nTo thee in reading as to me in writing.\n\nJOHN BUNYAN.\n\n\n\nTHE BOOK OF RUTH\n\nA VERY RUDE WOODCUT:--RUTH GLEANING.--RUTH CREEPING TO BOAZ,\nWHO IS ASLEEP.\n\nCHAP. I.\n\nIn ancient times, e'er Israel knew the way\nOf kingly power, when judges bore the sway:\nA certain man of Bethlehem Juda fled,\nBy reason of a famine that o'erspread\nThe land, into the land of Moab, where\nHe and his wife, and sons, sojourners were.\nHis name Elimelech, his eldest son\nWas called Mahlon, t'other Chilion,\nHis wife was Naomi, Ephrathites they were:\nThey went to Moab and continued there:\nWhere of her husband Naomi was bereft,\nAnd only she and her two sons were left:\nWho took them wives of Moab in their youth.\nThe name of one was Orpah, t'other Ruth:\nAnd there they died ere twice five years were gone;\nAnd Naomi was wholly left alone.\nThen she arose, and her step-daughters with her,\nTo leave the land of Moab altogether:\nFor she had heard the Lord had visited\nHer native country, with increase of bread,\nWherefore the land of Moab she forsook,\nAnd to her native place her course she took,\nHer daughters with her: whom she did desire,\nThat to their mother's house they would retire.\nThe Lord, said she, be kind to you again,\nAs you to me, and to the dead have been.\nGod grant you each may be with husbands blest,\nAnd in the enjoyment of them both find rest,\nThen she embraced them, and there withal,\nDown from their cheeks, the tears began to fall.\nThey wept aloud, and said, Most surely we\nUnto thy people will return with thee.\nBut Naomi replied, Wherefore will ye,\nMy daughters, thus resolve to go with me?\nAre there yet any more sons in my womb,\nThat may your husbands be in time to come?\nReturn again, my daughters, go your way,\nFor I'm too old to marry: should I say\nI've hope? Should I this night conceive a son?\nWould either of you stay till he is grown?\nWould you so long without an husband[3] live?\nNay, nay, my daughters, for it doth me grieve\nExceedingly, even for your sakes, that I\nDo under this so great affliction lie.\nAnd here they wept again. And Orpah kiss'd\nHer mother, But Ruth would be not dismiss'd\nBut clave unto her: unto whom she spake\nAnd said, Behold, thy sister is gone back,\nWith her own gods, and people to abide,\nGo thou along with her. But Ruth replied,\nIntreat me not to leave thee, or return:\nFor where thou goest, I'll go, where thou sojourn,\nI'll sojourn also. And what people's thine,\nAnd who thy God, the same shall both be mine.\nWhere thou shalt die, there will I die likewise,\nAnd I'll be buried where thy body lies.\nThe Lord do so to me, and more, if I\nDo leave thee, or forsake thee till I die.\nAnd when she saw the purpose of her heart,\nShe left off to desire her to depart.\nSo they two travelled along together\nTo Bethlehem, and when they were come thither,\nBehold! the people were surprised, and cried,\nWhat, is this Naomi? But she replied,\nOh! call me Mara, and not Naomi;\nFor I have been afflicted bitterly.\nI went out from you full, but now I come,\nAs it hath pleased God, quite empty home:\nWhy then call ye me Naomi? Since I\nHave been afflicted so exceedingly.\nSo Naomi return'd, and Ruth together,\nWho had come from the land of Moab with her:\nAnd unto Bethlem Judah did they come,\nJust as the Barley Harvest was begun.\n\nCHAP. II.\n\nThere was a man of kin to Naomi,\nOne that was of her husband's family,\nHis name was Boaz, and his wealth was great.\nAnd Ruth, the Moabitess, did intreat\nHer Mother's leave, that she might go, and gather\nSome ears of corn, where she should most find favour:\nGo, daughter, go, said she. She went and came\nNear to the reapers, to glean after them:\nAnd lo, it was her hap to light among\nThe reapers, which to Boaz did belong.\nBehold, now Boaz came from Bethlehem\nUnto his reapers, and saluted them,\nAnd they bless'd him again: and he enquired\nOf him that was set over them he hired,\nFrom whence the damsel was, and was inform'd\nShe was the Moabitess that return'd\nWith Naomi: and she did ask, said he,\nThat here amongst the reapers she might be,\nAnd that she might have liberty to glean\nAmong the sheaves. And she all day hath been,\nEv'n from the morning until now, with us,\nThat she hath stay'd a little in the house.\nThen Boaz said to Ruth, observe, my daughter,\nThat thou go not from hence, or follow after\nThe reapers of another field, but where\nMy maidens are, see that thou tarry there:\nObserve what field they reap, and go thou there,\nHave I not charged the young men to forbear\nTo touch thee? And when thou dost thirst, approach\nAnd drink of what the youths have set abroach.[4]\nThen she fell on her face, and to the ground\nShe bow'd herself, and said, Why have I found\nSuch favour in thine eyes; that thou, to me\nWho am a stranger, should so courteous be?\nAnd Boaz said, it hath been fully shewn\nTo me, what to thy mother-in-law thou'st done,\nSince of thine husband thou hast been bereft:\nHow thou thy father and thy mother left,\nAnd thine own native land; to come unto\nA land which thou before didst never know:\nThe Lord, the God of Israel, the defence\nWhom now thou'st chosen, be thy recompence.\nThen said she, let me in thy sight, my lord,\nFind favour in that thou dost thus afford\nMe comfort, and since thou so kind to me\nDost speak, though I thereof unworthy be.\nAnd Boaz said, at meal time come thou near,\nEat of the bread, and dip i' th' vinegar.\nAnd by the reapers she sat down to meat,\nHe gave her parched corn, and she did eat,\nAnd was suffic'd; and left, and rose to glean:\nAnd Boaz gave command to the young men,\nLet her come in among the sheaves, said he,\nTo glean, and let her not reproached be.\nLet fall some handfuls also purposely,\nAnd let her take them without injury.\nSo she till even glean'd, and then beat out\nHer barley, being an ephah[5] or thereabout.\nShe took it up, and to the city went,\nAnd to her mother-in-law did it present:\nAnd what she had reserv'd to her she gave,\nWhen she had took what she design'd to have.\nThen unto her, her mother-in-law did say,\nIn what field hast thou been to glean to-day?\nAnd where hast thou been working? Blest be he,\nThat thus hath taken cognizance of thee.\nShe told with whom, and furthermore did say,\nThe man's name's Boaz, where I wrought to-day.\nAnd Naomi replied, may he be blest,\nEven of the Lord, whose kindness manifest\nUnto the living and the dead hath been:\nThe man's our kinsman, yea, the next of kin.\nAnd Ruth, the Moabitess, said, he gave\nMe likewise a commandment not to leave,\nOr to depart from following his young men,\nUntil they had brought all his harvest in.\nAnd Naomi said unto Ruth, my daughter,\n'Tis good that thou observe to follow after\nHis maidens, that they meet thee not elsewhere.\nSo she to Boaz's maidens still kept near,\nTill barley and wheat harvest both, she saw\nWere done, and she dwelt with her mother-in-law.\n\nCHAP. III.\n\nThen Naomi said, Shall I not, my daughter,\nSeek rest for thee, that thou do well hereafter?\nAnd is not Boaz, with whose maids thou wast,\nOne of the nearest kinsmen that thou hast?\nBehold, this night he in his threshing floor\nIs winnowing Barley, wash thyself therefore,\nAnoint thee, put thy clothes on, and get down\nUnto the floor; but make not thyself known,\nTill he hath eat and drank, and shall prepare\nTo lie him down; then take good notice where\nHe goes about to take his night's repose,\nAnd go thou in there, and lift up the clothes\nFrom off his feet, and likewise lay thee down,\nAnd what thou hast to do he will make known.\nAnd she made answer, Whatsoever thou\nHast me commanded, will I gladly do.\nAnd down unto the floor she hasted, and\nForthwith fulfilled her mother-in-law's command.\nSo now when Boaz had his heart refresh'd,\nWith meat and drink, he laid him down to rest,\nNear to the heap of corn; she softly came,\nUncover'd's feet, and lay down by the same.\nAnd, lo! at midnight, as he turn'd him round,\nHe was afraid, for at his feet he found\nA woman lay. Who art thou? then said he.\nI am thine handmaid Ruth, replied she,\nOver thine handmaid therefore spread thy skirt,\nI pray, because thou a near kinsman art.\nBlessed be thou, said he, because thou hast\nMade manifest more kindness at the last,\nThan at the first, in that thou did'st, my daughter,\nNo young men, whether poor or rich, go after.\nAnd now, my daughter, be not thou afraid,\nI will do to thee all that thou hast said:\nFor all the city of my people knows,\nThou art a woman truly virtuous;\nAnd now though I am kin and undoubtedly,\nYet there is one that's nearer kin than I.\nTarry this night, and when 'tis morning light,\nIf he will like a kinsman, do thee right,\nWe'll let him, but if not, I myself will,\nAs the Lord lives; till morning lie thou still.\nAnd till the morning at his feet she lay,\nAnd then arose about the break of day;\nAnd he gave her a charge, not to declare\nThat there had any womankind been there.\nHe also said, bring here thy veil, and hold\nTo me; she did, and thereinto he told\nSix measures full of barley, and did lay\nIt on her, and she hasted thence away.\nAnd when unto her mother-in-law she came,\nArt thou, said she, my daughter come again?\nThen what the man had done she told, and said,\nHe these six measures full of barley laid\nUpon me, for said he, This I bestow,\nLest to thy mother thou should'st empty go.\nThen, said she, sit still daughter, till thou see\nWhat the event of this intrigue will be;\nFor till the man this day hath made an end,\nNo satisfaction will on him attend.\n\nCHAP. IV.\n\nAnd Boaz went up to the city gate,\nAnd after a short space, while there he sate,\nThe kinsman of whom he had spoke, came by,\nTo whom he said, Ho,[6] such a one, draw nigh,\nAnd sit down here. He came and sat him down.\nThen he took ten men, elders of the town,\nAnd caused them to sit down. Then to the man\nThat was of kin, thus he his speech began,\nNaomi, said he, who not long since sojourn'd\nAmong the Moabites, is now return'd;\nAnd doth intend to sell a piece of ground,\nThe which Elimelech our brother own'd.\nAnd now to give thee notice, I thought fit,\nThat if thou pleasest, thou may'st purchase it.\nIn presence of these men assembled here.\nThen if thou wilt redeem it, now declare\nThy mind, but if thou wilt not, then let me,\nFor thou art next of kin, and I next thee.\nThen said the kinsman, I will it redeem.\nBoaz reply'd, if good to thee it seem,\nTo buy it of the hand of Naomi,\nThou also art obliged the same to buy\nOf Ruth the Moabitess, wife o' th' dead;\nOn his inheritance to raise up seed.\nThe kinsman said, I cannot do this thing\nMyself, lest I an inconvenience bring\nUpon mine own inheritance, what's mine\nBy right, therefore I now to thee resign.\nNow this in Israel did a custom stand,\nConcerning changing and redeeming land;\nTo put all controversy to an end,\nA man pluck'd off his shoe, and gave his friend;\nAnd this in Israel was an evidence,\nWhen e'er they changed an inheritance.\nThen said the kinsman unto Boaz, do\nThou take my right. And off he pluck'd his shoe.\nThen Boaz to the elders thus did say\nAnd to the people, all of you this day\nAppear for me as witnesses, that I\nHave bought all of the land of Naomi,\nThat was Elimelech's or did belong\nEither to Mahlon or to Chilion:\nAnd Ruth the Moabitess, who some time\nWas Mahlon's wife, I've purchas'd to be mine,\nStill to preserve alive the dead man's name\nOn his inheritance, lest that the same\nShould in the gate where he inhabited,\nOr 'mongst his brethren be extinguished:\nBehold, this day, my witnesses you are.\nThen all the people that were present there,\nAnd elders said, We are thy witnesses:\nMay God this woman thou hast taken bless,\nThat she, like Rachel, and like Leah be,\nWhich two did build up Israel's family:\nAnd thou in Ephratah exalt thy name,\nAnd through the town of Bethl'hem spread thy fame;\nAnd may the seed which God shall give to thee\nOf this young woman, full as prosperous be,\nAs was the house of Pharez heretofore,\n(Pharez, whom Tamar unto Judah bore.)\nSo he took Ruth, and as his wife he knew her,\nAnd God was pleased, when he went in to her\nTo grant the blessing of conception,\nAnd she accordingly bare him a son.\nThen said the woman, Blessed be the Lord!\nBless thou him Naomi, who doth afford\nTo thee this day a kinsman, which shall be\nFamous in Israel; and shall be to thee\nAs the restorer of thy life again,\nAnd in thy drooping age shall thee sustain:\nFor that thy daughter-in-law, who loves thee well\nAnd in thy sight doth seven sons excel,\nHath born this child. Then Naomi took the boy\nTo nurse; and did him in her bosom lay.\nHer neighbours too, gave him a name, for why,\nThis son, say they, is born to Naomi:\nThey called him Obed, from whose loins did spring\nJesse, the sire of David, Israel's king.\n\n\n\nTHE HISTORY OF SAMSON\n\nJUDGES, CHAP. XIII.\n\nWhen Israel's sins th' Almighty did provoke,\nTo make them subject to Philistine yoke\nFor forty years: in Zorah dwelt a man,\nHis name Manoah, of the tribe of Dan;\nHis wife was barren, unto whom appeared\nThe angel of the Lord, and thus declared:\nThough thou, said he, art barren, time shall come\nThou shalt enjoy the blessing of thy womb;\nNow therefore I entreat thee to refrain\nFrom wine, strong drink, and things that are unclean,\nFor lo, thou shalt conceive, and bear a son,\nUpon whose head there shall no razor come:\nFor he to God a Nazarite shall be,\nAnd shall begin to set his people free\nFrom the Philistine yoke. The woman came\nAnd told her husband, she had seen a man\nOf God: his dreadful look made me, said she,\nThink him an angel of the Lord to be:\nBut I inquired not from whence he came,\nNeither did he make known to me his name:\nBut thus he said, Thou shalt conceive a son;\nWherefore strong drink and wine, see that thou shun,\nAnd have a care that thou be not defil'd\nWith things that are unclean; for why, the child\nShall from his separation from the womb,\nBecome a Nazarite, ev'n to his tomb.\nManoah then did supplicate the Lord,\nAnd said, O Lord, be pleased to afford\nThis favour unto me, to send again\nThe man of God, more fully to explain\nThy will to us, that we may rightly know,\nWhen this child shall be born, what we must do.\nAnd to Manoah's prayer God gave ear,\nAnd to his wife the angel did appear\nAgain, as she did in the field retire,\nAt such time as her husband was not nigh her.\nAnd she made haste, and ran, and strait declared\nUnto her husband, that the man appeared\nAgain, whom she had seen the other day.\nManoah then arose, and went his way,\nAnd when he came, he said, Art thou the man\nThat spakest to my wife? He said, I am.\nManoah said, Now let thy words be true;\nHow shall we use the child, What must we do?\nThen said the angel of the Lord, let her\nOf all that I have charged her beware:\nShe may not taste of what comes of the vine,\nNor may she drink strong drink, or any wine,\nNor may she eat of things that are unclean,\nFrom all that I have said let her refrain.\nManoah said unto the angel, stay\nWith us, till we have dress'd a kid, I pray.\nBut he reply'd, though thou shalt me detain,\nI'll eat no bread, but if thou dost design\nA sacrifice unto the Lord, then offer:\nFor ne'er till now, Manoah did discover\nIt was a man of God he spake unto.\nThen said he to the angel, Let me know\nThy name, that when these things shall be perform'd,\nThe honour due to thee may be return'd.\nWhereto the man of God made this reply,\nWhy askest thou, since 'tis a mystery?\nSo he a kid, and a meat-off'ring took,\nAnd offer'd to the Lord upon a rock.\nAnd there the man of God did wond'rously,\nThe whilst Manoah and his wife stood by:\nFor as the altar did send up the flame,\nThe man of God ascended in the same.\nManoah and his wife stood looking on,\nAnd on their faces to the ground fell down.\nBut then the angel did appear no more.\nManoah then knew who he was: therefore\nHe said unto his wife, most surely we\nShall die, for we the face of God did see.\nBut she reply'd, If God would such a thing,\nHe would not now accept our offering,\nOr would he have to us these things made known;\nOr told us, as at this time he hath done.\nAnd now, according to the angel's word,\nThe woman bare a son, to whom the Lord\nWas pleas'd, his blessing graciously to give:\nShe call'd him Samson, and the child did thrive.\nAnd lo! the spirit of the Lord began,\nAt times to move him in the camp of Dan.\n\nCHAP. XIV.\n\nNow down to Timnath Samson's steps incline,\nWhere seeing the daughter of a Philistine,\nHe came up and did of his parents crave,\nThat he in marriage might the woman have.\nThen thus his father and his mother said,\n'Mongst all thy kin can'st thou find ne'er a maid;\nNor yet among my people, fit to make\nA wife, but thou wilt this Philistine take,\nOf race uncircumcised? He replied,\nGet her for me, for I'm well satisfied.\nBut neither of his parents then did know,\nIt was the Lord that moved him thereto,\nTo seek a way to accomplish his designs,\nUpon the then o'er-ruling Philistines.\nThen Samson and his parents both went down\nTo Timnath, and as they came near the town,\nAmong the vineyards a young lion roar'd:\nThen on him came the spirit of the Lord,\nAnd though unarm'd, he rent him like a kid,\nBut he discovered not to them the deed.\nAnd he went down, and with the woman treated,\nAnd was well pleas'd to have the match completed.\nAnd in a while as he returned again\nTo take his wife, behold, where he had slain\nThe beast, he there a swarm of bees set eye on,\nAnd honey in the carcase of the lion:\nHe took thereof, and eating, on he went,\nAnd to his parents did a part present:\nAnd they did also eat, but did not know\nThat from the lion's carcase it did flow.\nSo down his father went unto the woman,\nAnd Samson made a feast, as it was common\nAmong young men. The Philistines provide\nThirty companions with him to abide\nAnd Samson said unto them, now behold,\nI have a riddle for you to unfold;\nWhich if you do before the seven days' feast\nBe ended, I will give to every guest\nA sheet and change of garments; but if ye\nCannot declare it, ye shall give to me\nFull thirty sheets, and thirty changes too.\nThen said they, What's thy riddle, let us know?\nAnd Samson said, The eater sent forth meat,\nAnd from the strong there came a thing most sweet.\nAnd they could not in three days find it out,\nWherefore before the seventh came about,\nThey said unto his wife, Thou must entice\nThy husband to discover this device\nLest we burn thee, and all thy father's house:\nIs it not so, that ye have called us\nTo make a spoil? And Samson's wife wept sore,\nAnd said, thou dost but hate me, and no more;\nTo put a riddle to my countrymen\nAnd not tell't me. And he reply'd again,\nI have not told my father or my mother,\nAnd shall I now to thee this thing discover.\nAnd she continually before him wept,\nDuring the time the feasting days were kept.\nAnd now behold it came to pass that he,\nBy reason of her importunity,\nDid on the seventh day to her unfold\nThe riddle, which she to her brethren told;\nAnd e'er the sun went down on that same day,\nThe Philistines to Samson thus did say,\nWhat is more sweet than honey? What more strong\nThan is a lion? And he said, how long\nWould it have been, e'er you had understood\nThis thing, had you not with my heifer plow'd?\nThen came the spirit of the Lord upon\nHim, and he hasted down to Askelon,\nAnd thirty of the Philistines he slew,\nAnd took their clothes, and gave the garments due.\nTo every one of them that had disclosed\nThe meaning of the riddle he proposed;\nAnd towards them his anger fiercely burned,\nAnd he unto his father's house returned.\nBut Samson's wife was given unto one\nThat was his friend and chief companion.\n\nCHAP. XV.\n\nBut in a while, as Samson visited\nHis wife, in the wheat harvest with a kid,\nTo her into her chamber he would go,\nThe which her father would not let him do;\nBut said, I thought that thou had'st quite forsook her,\nWherefore I gave consent, and thy friend took her;\nDoth not her sister's beauty her's exceed,\nThough young? I pray then take her in her stead.\nAnd Samson said, I shall more blameless be\nThan they, though I shall do them injury.\nAnd then he caught three hundred foxes, and\nTurn'd tail to tail, and put a fiery brand\nBetween two tails, and setting fire thereto,\nInto the standing corn he let them go,\nAnd burnt both shocks and standing corn and vines,\nAnd all the olives of the Philistines.\nThen they inquired who this thing had done,\nAnd were inform'd it was the Timnite's son;\nBecause his father took his wife away,\nAnd gave her his companion to enjoy.\nAnd the Philistines came up, full of wrath,\nAnd burnt with fire, her and her father both.\nAnd Samson said, though you have done this thing,\nA further evil I will on you bring;\nAnd my avenging hand shall cease hereafter;\nAnd hip and thigh he smote them with great slaughter.\nAnd he return'd, and came up to the top\nOf Etam, and dwelt there upon the rock.\nThen the Philistines up to Judah went,\nAnd in the vale of Lehi pitched their tent.\nThen said the men of Judah, for what reason\nAre you come up against us at this season?\nAnd they made answer, We are come to bind\nSamson, to do to him in the same kind\nAs he hath done to us. Then there went up\nThree thousand men of Judah to the top\nOf the rock Etam, and to Samson said,\nDost thou not know that we have long obey'd\nThe Philistines? Wherefore is it that thou\nHast done this thing, to bring this evil now,\nUpon us, let us know it? Then said he\nI did to them as they have done to me.\nThen said they we are come, and have brought bands,\nTo bind, and give thee up into their hands.\nAnd he made answer, you shall swear unto me,\nThat you yourselves no injury will do me.\nAnd they reply'd, no no, we will but bind thee,\nWe will not kill thee, but to them resign thee.\nAnd they took two new cords, and therewith tied him,\nAnd from the rock where he abode convey him:\nWhom when they to the camp at Lehi brought,\nThe Philistines against him gave a shout:\nAnd mightily the Spirit of the Lord\nCame on him, and like burning flax each cord\nThat was upon his arms became; the bands\nWere likewise separated from his hands.\nAnd he the jaw-bone of an ass espied,\nAnd took and smote them till a thousand died.\nThen said he, with an ass's jaw-bone I\nHave made mine enemies in heaps to lie.\nBehold I have destroy'd a thousand men\nWith this same worthless ass's jaw. And when\nHe made an end to speak, it came to pass\nHe cast away the jaw-bone of the ass,\nAnd said, Now let the place where this was done\nBe by the name of Ramath-Lehi known.\nAnd he was sore athirst, and to the Lord\nHe cried, and said, O Lord, thou did'st afford\nThis great deliverance, and now shall I,\nBy reason of my thirst fall down and die,\nAnd fall into the most accursed hands\nOf these uncircumcis'd Philistine bands?\nBut God was pleas'd to cleave an hollow place,\nWithin the jaw, from whence did water pass;\nWhereof when he had drunk, his spirit came\nAs heretofore, and he reviv'd again:\nWherefore that place, which is in Lehi, bore\nUnto this day the name of En-hakkore.\nAnd in the days the Philistines bore sway,\nIsrael for twenty years did him obey.\n\nCHAP. XVI.\n\nThen down to Gaza Samson went, and there\nSeeing an harlot, went in unto her.\nAnd when the Gazites heard he was come thither:\nStraightway they gathered themselves together\nTo compass him about, and lay in wait\nAll night, to take him in the city gate;\nAnd they were still all night, for why? Say they,\nTo-morrow we shall kill him when 'tis day.\nAnd he till midnight lay, and then arose,\nAnd with the city gates away he goes,\nBearing the posts and bar and all away,\nAnd on an hill near Hebron did them lay.\nAnd afterward it came to pass he saw,\nAnd lov'd a woman named Delilah,\nWho in the vale of Sorek dwelt, to whom\nThere did the lords of the Philistines come,\nAnd said, If thou wilt but entice him to reveal\nWhere lies his strength, and which way we may deal\nWith him, to bind him, to afflict him, we\nEach one will give a great reward to thee.\nAnd she to Samson said, I pray thee, tell\nWherein thy strength doth other men excel,\nAnd how thou may'st be bound. And he replied,\nIf they with seven green withs that ne'er were dried,\nShall bind me hand and foot, I shall be then\nAs weak and impotent as other men.\nThen the Philistine lords for her provide\nThe seven green withs which never had been dried,\nAnd she therewith did bind him, (now there were\nMen lying in wait whom she had placed there,)\nThen she cried out, and said, Now Samson stand\nThy ground, for the Philistines are at hand.\nAnd straight he brake the withs, and they became\nLike to a thread of tow when touch'd with flame:\nSo was his strength not found out. Then said she,\nSamson, behold, thou hast deceived me,\nAnd told me lies: therefore no longer blind me,\nBut tell, I pray thee, wherewith I may bind thee.\nBind me with ropes that ne'er were us'd, said he;\nThen weak as other men are, shall I be.\nShe therefore took new ropes, and bound him, and\nCried, Samson, the Philistines are at hand:\n(And in the chamber there were man lay hid)\nAnd from his arms he brake them like a thread.\nThen said she, Thou hast mocked me hitherto,\nAnd told me lies: now tell me what to do\nTo bind thee. He replied, Thou with the web\nMust interweave the seven locks of my head.\nThen she his locks did fasten with the pin,\nAnd said, The Philistines are coming in,\nShift, Samson, for thyself; then he awoke,\nAnd pin and web, and all away he took.\nThen said she, How canst thou pretend to love me,\nWhen thus thy doing towards me disprove thee?\nFor now, behold, thou hast deceived me thrice,\nAnd hast not told me where thy great strength lies.\nAt length his soul being vex'd exceedingly,\nBy reason of her importunity:\nHe told the secrets of his heart, and said,\nNever yet razor on my head was laid;\nFor I have been to God a Nazarite,\nEven from the day that first I saw the light:\nWherefore like other men, if I am shaven,\nI shall be weak, and of my strength bereaven.\nAnd when she saw that he had told her all\nThe secrets of his heart, she sent to call\nThe lords of the Philistines. Come, said she,\nThis once, for now he hath made known to me\nThe very truth. Then they came up together,\nAnd brought the money in their hands to give her.\nThen down to sleep upon her knees she laid him,\nAnd call'd a man, who of his locks betray'd him.\nAnd to afflict him she began, and then\nHis strength became like that of other men.\nThen said she, Samson, thy Philistine foes\nAre just at hand: and he from sleep arose,\nAnd as at other times went forth to shake him,\nNot knowing that the Lord did now forsake him.\nBut the Philistines seized him, and brought\nHim down to Gaza, having first put out\nHis eyes, and did with brazen fetters bind\nAnd made him in the prison house to grind.\nHowbeit the hair upon his head began,\nAfter he had been shaved, to grow again.\nThen the Philistine lords together met,\nAnd a thanksigivng-day apart they set,\nFor to rejoice, and unto Dagon pay\nTheir highest service; For our God, say they,\nDid this: and when the people did behold\nPoor captive Samson, they their god extoll'd,\nAnd said, Our God hath given into our hand\nHim that destroy'd us, and laid waste our land.\nAnd in their height of mirth they sent to call\nSamson, to come and make sport for them all.\nAnd from the prison-house they brought him, and\nBetween the pillars they set him to stand;\nAnd there he made them sport. Then to the lad\nThat led him by the hand, thus Samson said;\nLet me now feel the pillars that sustain\nThe house, that I myself thereon may lean.\nNow in the house there was a mighty throng\nOf men and women gather'd, and among\nThem, all the lords of the Philistines were.\nBesides, upon the roof there did appear,\nAbout three thousand men and women, who\nBeheld, while Samson made them sport below.\nAnd Samson, calling on the Lord, did say,\nO Lord, my God, remember me, I pray,\nThis once give strength, that I aveng'd may be\nOf those Philistines who have blinded me.\nAnd with his right hand and his left, he held\nTwo middle pillars which the house upheld;\nAnd said, Let me with the Philistines die,\nAnd then he bowed himself most mightily:\nAnd down the house fell on the lords, and all\nThe people that were in't; so that the fall\nThereof, slew at his dying many more\nThan he had slain in all his life before.\nThen did his brethren and his kinfolks come\nAnd took him up, and brought him with them home,\nAnd laid him in his father's sepulchre,\nWhen he had judged Israel twenty year.\n\n\n\nCHRIST'S SERMON ON THE MOUNT\n\nMATTHEW, CHAP. V.\n\nAnd Jesus, seeing the multitudes, ascended\nUp to a mount, where sitting, and attended\nBy his disciples, he began to preach;\nAnd on this manner following did them teach.\nBlessed are all such as are poor in spirit,\nFor they the heavenly kingdom do inherit.\nBlessed are they that mourn; for in the stead\nThereof shall comfort be administered.\nBlessed are they, whose meekness doth excel:\nFor on the earth their portion is to dwell.\nBlessed are they, who after righteousness\nHunger and thirst; for they shall it possess.\nBlessed are they, for they shall mercy find,\nWho to do mercifully are inclin'd.\nBlessed are all such as are pure in heart;\nFor God his presence shall to them impart.\nBlessed are they that do make peace; for why?\nThey shall be call'd the sons of the Most High.\nBlessed are they which suffer for the sake\nOf righteousness: for they of heav'n partake.\nBlessed are ye, when men shall falsely speak\nAll kind of ill against you for my sake,\nAnd shall revile, and persecute you sore;\nRejoice, and be exceeding glad therefore:\nFor your reward in heav'n will be great:\nFor thus of old they did the prophets treat.\nYe are the salt o' th' earth; but wherewith must\nThe earth be season'd when the savour's lost?\nIt is from thenceforth good for nothing, but\nTo be cast out, and trodd'n under foot.\nYe are the light o' th' world; a city set\nUpon an hill cannot be hid; nor yet\nDo men a candle with a bushel cover,\nBut set it where it lights the whole house over.\nSo shine your light, your good works seen thereby\nMen may your heavenly Father glorify.\nThink not that to destroy the law I came,\nOr prophets; no, but to fulfil the same.\nFor till the heav'n and earth shall pass away,\nOne jot or tittle from the law, I say,\nShall never pass, till all shall be complete.\nWhoso therefore presumes to violate,\nOne of these least commands, and teacheth so,\nShall in God's kingdom be accounted low.\nBut he that doth, and teacheth them likewise,\nShall in God's kingdom have great dignities.\nFor I declare unto you, that unless\nYou shall exceed the scribe and pharisees\nIn righteousness; you shall on no condition,\nInto the heavenly kingdom gain admission.\nYe've heard 'twas said of old, 'Thou shalt not kill.'\nAnd he incurs the judgment who shall spill\nHis brother's blood: but I to you declare,\nThat he that's wroth without a cause, shall bear\nThe judgment. Likewise of the council he\nThat sayeth 'racha' shall in danger be.\nBut whosoe'er shall say, Thou fool, the same\nShall be in danger of eternal flame.\nWhen therefore to the altar thou dost bring\nThy gift, and there rememb'rest any thing\nThy brother hath against thee: leave it there\nBefore the altar, and come thou not near,\nTill thou hast first made reconciliation,\nThen may'st thou come and offer thine oblation.\nMake an agreement with thine adversary\nWhilst thou art in the way, and do not tarry;\nLest he at any time deliver thee\nUnto the judge, and by the judge thou be\nUnto the officer forthwith resign'd,\nAnd in imprisonment thou be confin'd;\nI do affirm thou shalt not be enlarg'd,\nTill thou the utmost farthing hast discharg'd.\nYe've heard that they of old did testify,\nThat men should not commit adultery:\nBut I pronounce him an adulterer,\nWho views a woman to lust after her.\nAnd if thy right eye shall offensive be,\nPluck thou it out and cast the same from thee;\nFor it is better lose one, than that all\nThy members should into hell torments fall.\nAnd if thy right hand doth offend, cut off it,\nAnd cast it from thee, for it will thee profit\nMuch rather that one of thy members fell,\nThan that they should be all condemned to hell.\nIt hath been said, whoso away shall force\nHis wife, shall give her a bill of divorce:\nBut whosoe'er shall put his wife away,\nExcept for fornication's sake, I say,\nMakes her adult'ress, and who marries her,\nSo put away, is an adulterer.\nAgain: Ye've heard, Thou shalt not be forsworn,\nWas ancient doctrine, but thou shalt perform\nUnto the Lord thine oaths: But I declare,\nThat thou shalt not at all presume to swear;\nNeither by heaven, for it is God's throne;\nNor by the earth, for his foot stands thereon:\nNeither swear by Jerusalem, for why?\nIt is the city of the King Most High:\nNor swear thou by thine head, for thou canst make\nNo hair thereof to be or white or black:\nBut let yea, yea; nay, nay, in speech suffice,\nFor what is more from evil doth arise.\nYe've heard, it hath been said; Eye for an eye,\nAnd tooth for tooth: But I do testify,\nThat you shall not resist; but let him smite\nThy left cheek also, who assaults thy right.\nAnd if that any by a lawsuit shall\nDemand thy coat, let them have cloak and all.\nAnd whosoe'er compelleth thee to go\nA mile, refuse not to go with him two.\nGive him that asketh, and from him that may\nHave need to borrow, turn not thou away.\nYe've heard, 'twas said: That thou shalt love thy friend\nAnd hate thy foe: But let your love extend\nUnto your enemies: thus I declare,\nBless them that curse, do good to them that bear\nIll will, and for your persecutors pray,\nAnd them that do reproach you; that you may\nBe children of your Father that's in heaven;\nFor he on good and bad alike hath given\nHis sun to rise, and in like manner doth\nSend rain upon the just and unjust both\nFor what is your reward, if you love them\nThat love you? Do not publicans the same?\nAnd if your brethren only you salute,\nWhat more than they do ye? They also do't.\nI will therefore that you be perfect, ev'n\nAs is your Father perfect that's in heaven.\n\nCHAP. VI.\n\nTake heed you do not your alms-deed bestow\nBefore men, purposely to make a shew;\nFor then there will no recompence be given\nUnto you of your Father that's in heaven:\nWith sound of trumpet do not thou therefore\nProclaim what thou art giving to the poor;\nAs is the manner of the hypocrites\nTo do i' th' synagogues, and in the streets;[7]\nThat men may give them praises. Verily\nThey have their recompence, I testify.\nBut when thou dost alms, let thy left hand know\nNot what thy right hand is about to do:\nThat giving secretly, thy Father may,\nWho sees in secret, openly repay.\nAnd when thou pray'st be not as hypocrites;\nFor they love in the corners of the streets,\nAnd in the synagogues to stand and pray,\nThere to be seen: they've their reward I say.\nBut thou, when thou dost make thy pray'r, go thee\nInto thy closet, shut thy door unto thee,\nAnd there in secret to thy Father cry,\nWho seeing thee shall reward thee openly.\nBut when ye pray use not vain repetitions,\nAs heathens do, for they think their petitions\nPrevail; when they the same do multiply:\nBe ye not like to them therefore; for why;\nYour Father knows what things you need before\nYou ask him, on this wise pray ye therefore.\n\nOur Father which art in heav'n, thy name alone\nBe hallowed. Thy glorious kingdom come.\nThy will be done on earth as 'tis in heaven.\nGive us this day our daily bread. And ev'n\nAs we remit our debtors, grant remission\nTo us. And lead us not into temptation,\nBut from all evil do thou us deliver;\nFor th' kingdom, power and glory's thine for ever.\nAmen.\n\nFor if you do forgive men that offend,\nYour heavenly Father will to you extend\nForgiveness; but if not, nor will he spare,\nAt any time when you offenders are.\nMoreover when you fast beware lest you\nLook sad, as hypocrites are wont to do;\nFor they disguise their faces, that they may\nAppear to fast: they've their reward I say.\nBut thou, when thou dost fast, anoint thine head\nAnd wash thy face, that undiscovered\nThy fasting may be unto men, but rather\nThat thou be seen in secret of thy Father:\nAnd then thy Father, who in secrecy\nBeholds thee, shall reward thee openly.\nLay not up treasure for yourselves in store\nUpon the earth, where moth and rust devour,\nAnd where by thieves you may be quite bereaven.\nBut lay up treasure for yourselves in heaven,\nWhere neither moth, nor rust, nor thieves can enter:\nFor where's your treasure there your hearts will centre.\nThe eye's the light o' th' body, which if right\nThen thy whole body will be full of light:\nBut if thine eye be evil, then there will\nA total darkness thy whole body fill.\nIf therefore all the light that is in thee\nBe darkness, how great must that darkness be?\nNo man can serve two masters, either he\nWill hate one, and love t'other, or will be\nFaithful to one, and t'other will forego.\nYe cannot serve both God and mammon too.\nTake no thought therefore for your life, I say,\nWhat you shall eat or drink; or how you may\nYour bodies clothe. Is not the life much more\nThan meat; Is not the body far before\nThe clothes thereof? Behold the fowls o' th' air,\nNor sow nor reap, nor take they any care;\nHow they provision into barns may gather;\nYet they are nourish'd by your heavenly Father:\nAre ye not worth much more? Which of you can\nBy taking thought add to his height one span?\nAnd why for raiment are ye taking thought?\nSee how the lilies grow; they labour not,\nNor do they spin; yet Solomon, I say,\nIn all his pomp, had no such gay array.\nIf in the field God so doth clothe the grass,\nWhich is to-day, and doth to-morrow pass\nInto the oven, shall he not therefore\nO ye of little faith, clothe you much more?\nTake no thought therefore, saying, What shall we eat,\nOr drink, or where shall we our raiment get:\n(For thus the heathen people use to do)\nFor that you need them doth your Father know.\nBut seek God's kingdom, and his righteousness\nFirst, and then all these things you shall possess.\nBe not then exercis'd with care and sorrow,\nIn making preparation for the morrow;\nThe morrow shall things for itself prepare:\nSufficient to the day is each day's care.\n\nCHAP. VII.\n\nJudge not that you may not be judg'd; for even\nAs you pass judgment, judgment shall be giv'n:\nAnd with such measure as you mete to men,\nIt shall be measured unto you again.\nAnd why dost thou take notice of the mote\nThat's in thy brother's eye; but dost not note\nThe beam that's in thine own? How wilt thou say\nUnto thy brother, let me take away\nThe mote that's in thine eye, when yet 'tis plain\nThe beam that's in thine own doth still remain?\nFirst cast away the beam, thou hypocrite,\nFrom thine own eye, so shall thy clearer sight\nThe better be enabled to descry,\nAnd pluck the mote out of thy brother's eye.\nGive not to dogs the things that are divine,\nNeither cast ye your pearls before the swine\nLest that they should their feet them trample under,\nAnd turn upon you, and rend you asunder.\nAsk, and obtain; seek, and ye shall find; do ye\nKnock, and it shall be opened unto ye:\nFor he that seeks, shall find; that asks, obtain,\nAnd he that knocks, shall an admittance gain.\nOr what man is there of you, if his son\n\nShall ask him bread, will he give him a stone?\nOr if he ask a fish, will he bestow\nA serpent? If then ye being evil know\nTo give your children good gifts, how much rather\nTo them that ask him shall your heav'nly Father.\nThen what you wou'd men shou'd to you, so do\nTo them: for that's the law and prophets too.\nEnter in at the strait gate, for the road\nThat doth unto destruction lead, is broad;\nAnd wide the gate; and many there be that\nEnter therein: because strait is the gate,\nAnd narrow is the way that is inclin'd\nTo life, and which there are but few that find.\nFalse prophets shun, who in sheep's clothes appear,\nBut inwardly devouring wolves they are:\nYe by their fruits shall know them. Do men either\nPluck grapes of thorns, or figs or thistles gather?\nEven so each good tree good fruit will produce;\nBut a corrupt tree fruit unfit for use:\nA good tree cannot bring forth evil food,\nNor can an evil tree bear fruit that's good:\nEach tree that bears not good fruit's hewn down\nAnd burnt, thus by their fruits they shall be known.\nNot every one that saith Lord, Lord, but he\nThat doth my heav'nly Father's will shall be\nAn heir of heaven: many in that day\nWill call Lord, Lord, and thus to me will say;\nHave we not prophesied in thy name?\nCast devils out, done wonders in the same?\nAnd then will I profess I know you not;\nDepart from me ye that have evil wrought.\nWhoso therefore these sayings of mine doth hear,\nAnd doth them, to a wise man I'll compare,\nThe which upon a rock his building founded,\nThe rain descended and the floods surrounded,\nThe winds arose, and gave it many a shock,\nAnd it fell not, being founded on a rock.\nAnd ev'ry one that hears these sayings of mine,\nAnd not to do them doth his heart incline,\nUnto a foolish man shall be compar'd;\nWho his foundation on the sand prepar'd:\nThe rain descended and the floods were great,\nThe winds did blow, and vehemently beat\nAgainst that house; and down the building came,\nAnd mighty was the downfall of the same.\nAnd now when Jesus thus had finished\nHis sayings, the people were astonished\nThereat: for not as do the scribes taught he\nThem, but as one that had authority.\n\n\n\nTHE PROPHECY OF JONAH\n\nCHAP. I.\n\nNow unto Jonah, old Amittai's son,\nThus did the word of the Almighty come,\nAnd said, Arise, go thou forthwith and cry\n'Gainst that great city Nineveh; for why,\nThe sins thereof are come up in my sight.\nBut he arose, that he to Tarshish might\nFlee from God's presence; and went down and found\nA ship at Joppa unto Tarshish bound:\nHe paid the fare, and with them went on board\nFor Tarshish, from the presence of the Lord.\nBut the Almighty a great wind did raise,\nAnd sent a mighty tempest on the seas,\nSo that the ship was likely to be broken.\nThen were the mariners with horror stricken;\nAnd to his God they cried every one;\nAnd overboard was the ship's lading thrown\nTo lighten it: but down into the ship\nWas Jonah gone, and there lay fast asleep.\nSo to him came the master and did say,\nWhat meanest thou, O sleeper! rise and pray\nUnto thy God, and he perhaps will hear,\nAnd save us from the danger that we fear.\nThen said they to each other, Come let's try,\nBy casting lots, on whom the fault doth lie,\nIn bringing all this evil now upon us.\nSo they cast lots, and the lot fell on Jonas.\nThen said they, We entreat thee let us know,\nFor whose cause we this evil undergo,\nWhence comest thou? What is thine occupation?\nWhat countryman art thou? And of what nation?\nAnd unto them himself he did declare,\nAnd said, I am an Hebrew, and do fear\nThe living Lord, the God of heaven, who\nAlone hath made the sea and dry land too.\nThen were the men exceedingly afraid;\nAnd, wherefore hast thou done this thing? they said:\n(For they did understand he did forego\nGod's presence, for himself had told them so.)\nWhat shall we do unto thee, then they said,\nThat so the raging of the sea be stay'd?\n(For it did rage and foam.) Take me, said he,\nAnd cast me overboard into the sea;\nSo shall the sea be calm, for on my score\n\nI know it is, that thus the waves do roar.\nNevertheless they rowed hard to gain\nThe land, but all their labour was in vain;\nSo much against them did the tempest beat.\nWherefore they the Almighty did entreat,\nAnd said, We do beseech thee, and we pray,\nO Lord, that thou would'st not upon us lay\nThe charge of guiltless blood, nor let it be,\nThat now we perish, on th' account that we\nTake this man's life away; for thou alone\nAs it hath pleased thee, O Lord, hast done.\nSo they took Jonah up, and to the seas\nCommitted him, then did the tempest cease.\nThen did the dread of the great God on high,\nSeize on the mariners exceedingly.\nAnd they did offer up a sacrifice,\nAnd vowed vows unto the Lord likewise.\nAnd now the Lord for Jonah did contrive\nA mighty fish, to swallow 'im up alive,\nAnd in the fish's belly for the space\nOf three days and three nights, poor Jonah was.\n\nCHAP. II.\n\nUnto the Lord his God then Jonah pray'd\nOut of the belly of the fish, and said,\nBy reason of affliction, which lay sore\nUpon me, I the Lord God did implore,\nAnd he gave ear; and from Hell's Belly I\nCry'd unto thee, and thou, Lord, heard'st my cry:\nFor thou into the deep hadst cast me out,\nAnd there the floods did compass me about;\nIn the midst of the sea, thy waves were sent,\nAnd all thy billows which my head o'erwent.\nThen said I though thy presence hath forsook\nMe, to thy holy temple will I look.\nThe waters compassed about my soul,\nAnd the great deeps did round about me roll,\nThe weeds were wrapt about my head, I went\nDown to the bottom of the element;\nThe earth with her strong bars surrounded me,\nYet thou, O Lord, from death hast set me free.\nWhen my soul fainted, on the Lord I thought,\nAnd to thee, to thy temple then was brought\nMy prayer. They their own mercies do despise,\nWho have regard to lying vanities.\nBut with the voice of my thanksgiving, I\nWill offer sacrifice to thee on high,\nAnd pay my vows which I have vow'd, each one,\nFor why? Salvation's of the Lord alone.\nAnd now the fish, as God did give command,\nDid vomit Jonah out upon dry land.\n\nCHAP. III.\n\nAnd now the second time to Jonah came\nGod's word, and said, Arise, go and proclaim\nTo that great city Nineveh, what\nHave heretofore commanded thee to cry.\nSo Jonah rose up, and prepar'd to go\nTo Nineveh, as God had bid him do.\n(Now was the city Nineveh so great,\nThat it was three days' journey long complete)\nAnd as into the city Jonah made\nHis first day's journey, he cry'd out and said,\nWhen forty days shall be expired and past,\nThis city Nineveh shall be laid waste.\nThen did the Ninevites with one accord,\nBelieve this was the message of the Lord;\nAnd did proclaim a fast, and every one,\nFrom greatest to the least, put sackcloth on:\nFor to the king this news was quickly flown,\nAnd he arose, and came down from his throne,\nAnd having laid aside his robes of state,\nHe put on sackcloth, and in ashes sate:\nAnd issuing out his royal proclamation,\nAnd through the city making publication\nThereof (being by the king and council sign'd)\nA solemn and a general fast enjoin'd;\nAnd said, I will, that neither man nor beast,\nNor flock, nor herd, shall their provision taste:\nBut let them all put sackcloth on and cry\nUnto the Lord with greatest fervency;\nYea, let them all their evil ways refrain,\nAnd from the violence which they retain.\nWho knows if God will yet be pleas'd to spare,\nAnd turn away the evil that we fear?\nAnd God beheld their works, and saw that they\nHad turned from the evil of their way.\nAnd God turn'd from his wrath, and did revoke\nThe dreadful judgment whereof he had spoke.\n\nCHAP. IV.\n\nBut hereat Jonah was extremely vext,\nAnd in his mind exceedingly perplext:\nAnd to the Lord his God he pray'd, and said,\nO Lord, I pray thee, was not I afraid\nOf this, when I was yet at home? Therefore\nI unto Tarshish took my flight before:\nFor that thou art a gracious God I know,\nOf tender mercy, and to anger slow,\nOf great compassion, and dost oft recall\nThe evil thou dost threat mankind withal.\nNow therefore, Lord, I earnestly do pray\nThat thou would'st please to take my life away,\nFor I had better die than live. Dost thou\nDo well, said God, to be so angry now?\nSo then out of the city Jonah went,\nAnd on the east side of it made a tent,[8]\nAnd underneath the shade thereof he sate,\nExpecting what would be the city's fate.\nAnd over Jonah's head behold the Lord\nPrepar'd, and caused to come up a gourd\nTo shadow him, and ease him of his grief;\nAnd Jonah was right glad of this relief.\nBut God a worm sent early the next day,\nWhich smote the gourd; it withered away:\nAnd when the sun arose, it came to pass,\nThat God a vehement east wind did raise;\nBesides the sun did beat upon his head,\nSo that he fainted, saying, Would I were dead,\nFor it is better for me now to die,\nThan thus to lead my life in misery.\nAnd to distressed Jonah, said the Lord,\nDost thou well to be angry for the gourd?\nAnd he unto the Lord made this reply,\nI do well to be angry e'en to die.\nThou hast had pity, Jonah, on the gourd,\nFor which thou didst not labour, said the Lord,\nNor madest it to grow, which also came\nUp in a night, and perish'd in the same.\nAnd should not I extend my gracious pity\nTo Nineveh, so populous a city,\nWhere more than six score thousand persons dwell,\nWho 'twixt their right hand, and their left can tell\nNo difference, wherein are also found\nCattle which do in multitudes abound.\n\n\n\nTHE LIFE OF JOSEPH,\nTAKEN OUT OF THE LATTER PART OF THE BOOK OF GENESIS.\n\nCHAP XXXVII.\n\nWhen Jacob from his brother Esau fled,\nHe by the hand of providence was led\nTo Padan-aram, in Assyria, where\nHe serv'd his uncle Laban twenty year;\nDuring which time he was in all things blest,\nAnd with a num'rous issue 'mongst the rest:\nAmongst whom none so pleasing in his sight\nAs Joseph was, who was his chief delight:\nWho by the time that Jacob was return'd\nInto the land, where's fathers had sojourn'd,\nWas full arrived at seventeen years of age;\nAnd by his hopefulness did then presage,\nHe was endued with a noble mind,\nThat would to virtuous actions be inclin'd;\nFor being sent to feed his father's flock,\nAmong his brethren he great notice took\nOf what they did, and if in any sort\nThey did amiss, he thereof made report\nUnto his father, and did thus create\nHis father's favour, but his brethren's hate.\nHis father loved him better than the rest,\nAs being the son wherewith his age was blest.\nAnd that his kindness might the more appear,\nMade him a party colour'd coat to wear.\nBut as it often haps, his father's love\nDid in his brethren greater hatred move.\nBut that which most incens'd them was his dreams,\nBy which, in a prophetic way, he seems\nTheir low submission, and his future state\nOf greatness plainly to prognosticate.\nFor to his brethren thus his dreams he told,\nAnd said, As we were binding sheaves, behold,\nMy sheaf arose and stood up in the field,\nAnd all your sheaves stood round about, to yield\nObeisance unto mine: And what, must we\nIndeed, say they, be subject unto thee?\nTheir wrath increas'd, this added to his crime.\nAnd Joseph dreamed yet a second time;\nAnd said, Behold, I saw the sun and moon,\nAnd the eleven stars to me fall down.\nAt which his father highly was offended,\nAnd for these words, the lad he reprehended,\nAnd said, Fond youth, dost thou pretend to shew\nThat I, thy mother, and thy brethren too,\nMust all submit to thee? Thou dost but dream:\nBut Jacob kept his words, and thought of them.\nNow Jacob's sons did feed their flocks in Shechem,\nAnd he desired Joseph to go seek them,\nAnd find them out, and come again and tell\nIf all things with them and their flocks were well.\nSo Joseph went, and wander'd here and there,\nBut could not find out where his brethren were,\nUntil a man had told him their intent\nOf going to Dotham, where he also went.\nAnd when his brethren at a distance saw him,\nThey held a consultation how to slay him,\nAnd said, Here comes the dreamer, we shall see\nWhat the event of all his dreams will be;\nFor we will kill, and in a pit will hide him,\nAnd say some beast or other hath destroy'd him.\nBut Reuben somewhat tend'rer than the rest,\nEndeavour'd to persuade them to desist\nFrom murder, saying, Into this pit let's cast him,\nAnd this he said in hopes to have releas'd him.\nAnd now when Joseph came not dreading ought,\nThey stript him of his party colour'd coat,\nAnd led him to a pit that was hard by,\nAnd threw him into't, but the pit was dry.\nAnd sitting down to eat, they chanc'd to spy,\nA company of Ishmaelites pass by,\nWho with balm, myrrh, and spice, their camels lading,\nFrom Gilead came, and were to Egypt trading.\nThen Judah said, 'Twill do us little good\nTo slay our brother, and conceal his blood;\nCome therefore, brethren, be advis'd by me,\nLet's sell him to these Ishmaelites, for he\nIs our own flesh, and 'tis a cruel deed,\nTo kill him, and to this they all agreed.\nTheir brother then out of the pit they hale,\nAnd to these merchants offer'd him to sale:\nWho, him for twenty silver pieces bought,\nAnd with them to the land of Egypt brought.\nBut Reuben, ignorant of what was done,\nCame to the pit, and seeing the lad was gone,\nHe rent his clothes in a great consternation,\nReturning back with heavy lamentation.\nAnd now that they might make their story good\nThey kill'd a kid, and dipped in the blood\nTheir brother Joseph's coat, and home they came,\nAnd to their father's view expos'd the same,\nAnd said, This we have found, now thou dost know\nWhether it be thy son's coat, yea or no.\nAnd Jacob knew the coat full well, and said,\nNow hath some evil beast devour'd the lad;\nJoseph is torn in pieces without doubt,\nFor, too, too well I know this is his coat.\nHe rent his clothes, and putting sackcloth on,\nHe for a long time mourned for his son.\nHis children striving to assuage his grief\nEndeavour'd to administer relief:\nBut he refus'd, and said, Since he is gone,\nI will in sorrow to the grave go down.\nSuch lamentation made he for his son.\n\nCHAP. XXXIX.\n\nAnd now these merchants, sons of Ishmael,\nAgain did poor afflicted Joseph sell,\nTo an Egyptian, named Potiphar,\nThe captain of King Pharaoh's men of war.\nAnd God was with him, and did greatly bless,\nAnd crown his undertakings with success.\nWhereof his master being well aware,\nCommitted all he had to Joseph's care;\nAnd made him overseer of his house,\nAnd, from the time his master us'd him thus,\nThe Lord was pleas'd to give him to partake,\nSo many blessings, e'en for Joseph's sake:\nOf that with plenty he was hedg'd about,\nAnd prospered within door and without.\nSuch was his master's love, and he so just,\nThat all things were committed to his trust.\nNow Joseph was grown up to manly stature,\nOf goodly presence, and most comely feature.\nWherefore his mistress, with a lustful eye,\nBeheld his beauty, and resolv'd to try,\nIf to unchaste embraces she could gain\nThe youth, but her endeavours prov'd in vain:\nFor he refus'd, and said, My master knows\nIn all the house of nothing that he owes,[9]\nFor his concerns are all at my dispose:\nThere's not a thing that he hath kept from me\nBut all is in my hand, save only thee;\nThen how can I commit so foul a fact,\nAnd the displeasure of my God contract?\nYet still she sued, and still did he deny her,\nRefusing to be with her, or lie by her.\nNow on a time when all the men were gone\nOut of the house, and she was left alone:\nAnd Joseph at that instant coming in,\nAbout some business he'd to do within;\nShe took advantage of their being together,\nAnd held his clothes to force him to lie with her.\nBut Joseph strove, and from her hands got loose,\nAnd left his coat, and fled out of the house.\nAnd when she saw that he had made's escape,\nShe call'd her servants, and proclaim'd a rape:\nCome see now how this Hebrew slave, said she,\nYour master's favourite, hath affronted me.\nHe came to violate my chastity,\nAnd when he heard that I began to cry,\nAnd call for help, afraid lest you should find him,\nHe's fled, and left his garment here behind him.\nAnd now to give her words the greater credit,\nUntil her husband's coming home, she hid it,\nTo whom she spake, and said, Why hast thou brought\nThis Hebrew here, to set me thus at nought?\nThe slave attempted to defile my bed,\nAnd when I cry'd, he left his coat and fled,\nSee here it is. Which when he saw, and heard\nThe heavy accusation she preferr'd,\nHe was exceeding wroth at his behavior,\nAnd utterly cashier'd him from his favour;\nNay more, he cast him into prison, where\nIn fetters bound, King Pharaoh's pris'ners were.\nBut Joseph's God, who never yet forsook\nHim in extremity, was pleas'd to look\nWith great compassion on his injuries,\nAnd gave him favour in the keeper's eyes;\nSo that he was entrusted with the care\nAnd charge of all the pris'ners that were there:\nAll were committed unto Joseph's hand,\nAnd what was done, was done at his command.\nThe prison-keeper took no care at all,\nOf ought that he entrusted him withal;\nBecause he saw that God was with him, and\nAll things did prosper that he took in hand.\n\nCHAP. XL.\n\nAnd now, whilst Joseph in confinement lay,\nIt came to pass upon a certain day,\nThat Pharaoh King of Egypt, being wroth\nWith his chief butler, and chief baker both,\nFor their offences, put them both in ward,\nIn the house of the captain of the guard:\nInto the place where Joseph was confin'd,\nUnto whose custody they were resign'd;\nAnd he attended on them in the prison.\nAnd there they were continue'd for a season,\nDuring which time it chanced both of them\nDid in the same night dream each man his dream:\nWhich dreams, according to interpretation,\nHad to themselves particular relation.\nAnd Joseph coming early the next day,\nInto the room where Pharaoh's servants lay,\nBeheld their countenances much dejected:\nWherefore he said, What evil hath effected\nThis melancholy frame, what is't that causes\nThese marks of discontentment in your faces?\nThen said they, We have dream'd each man his dream,\nAnd there is no man to interpret them.\nThen Joseph said, Your dreams to me make known.\nInterpretations are from God alone.\nThen unto Joseph the chief butler told\nHis dream, and said, Methought I did behold\nA vine, whereon three branches did appear,\nWhich seem'd to bud, to blossom, and to bear\nClusters of full ripe grapes, which to my thinking\nI press'd into the cup for Pharaoh's drinking.\nAnd Joseph said, Thy dream doth signify,\nThou shalt enjoy thy former dignity:\nThe branches which thou sawest are three days,\nIn which King Pharaoh will his butler raise\nAnd to thy place again will thee restore,\nAnd thou shalt serve him as thou'st done before:\nBut do not, when it shall be well with thee,\nForget me, but show kindness unto me,\nAnd unto Pharaoh represent my case,\nThat I may be deliver'd from this place;\nFor I was stol'n out of the Hebrew's land,\nAnd also here am wrongfully detained.\nThen the chief baker having understood,\nThat the interpretation was so good,\nHe told his dream to Joseph too, and said,\nLo, I had three white baskets on my head,\nAnd in the uppermost there seem'd to be,\nOf baked provision, great variety,\nFit for King Pharaoh's table, and there came\nA flock of birds, and seem'd to eat the same.\nAnd Joseph said, Thy dream portends thy fall,\nFor at the end of three days Pharaoh shall\nLift up thy head, and hang thee on a tree,\nSo that the birds shall feast themselves on thee.\nAnd on the third day Pharaoh made a feast\nUnto his servants, and among the rest\nThe butler and the baker were brought forth,\nThe day being kept in memory of his birth.\nAnd to his place King Pharaoh did restore\nHis butler, and he served him as before.\nBut the chief baker he condemn'd to die,\nAccording unto Joseph's prophecy.\nYet though the butler had regain'd his place,\nHe was unmindful of poor Joseph's case.\n\nCHAP. XLI.\n\nAnd now when two years' time was fully past,\nAnd Joseph from confinement not releast,\nIt came to pass that Pharaoh dream'd, and\nHe seemed by a river-side to stand,\nWhence he seven fat well-favour'd kine beheld,\nCome up and grazed in the neighbouring field.\nAnd after them there came up seven more,\nLean and ill-favour'd, and did soon devour\nThe seven fat kine which came up just before.\nSo Pharaoh 'woke, and mus'd awhile, and then\nSoon as his sleep his dream returned again:\nWherein he saw upon one stalk there stood\nSeven ears of corn exceeding rank and good,\nAnd seven others, with the east wind blasted,\nAnd withered, sprang up, and quickly wasted\nThe seven good ears, and quite devour'd them:\nAnd Pharaoh 'woke, and lo, it was a dream.\nAnd in the morning he was discontent,\nAnd for the wise men and magicians sent,\nTo ease his mind; but there was none of them\nThat could interpret to the king his dream.\nThen the chief butler, making his address\nUnto King Pharaoh, said, I now confess\nMy former faults, for when the king was wroth\nWith his chief butler, and chief baker both,\nIt pleased him, to put us both in ward,\nIn the house of the captain of the guard:\nAnd in one night we dream'd a dream, each one\nAccording to 's interpretation:\nAnd there was then an Hebrew there in ward,\nA youth that serv'd the captain of the guard:\nTo whom we told whereof we had been dreaming,\nAnd he interpreted to us the meaning;\nAnd what he said fell out accordingly,\nMe he restored to my dignity,\nBut told the baker he should surely die.\nThen Pharaoh sent a messenger in haste,\nAnd Joseph from the dungeon was releas'd:\nAnd having shav'd himself and chang'd his clothes,\nInto the presence of the king he goes.\nTo whom King Pharaoh said, I have been told\nThou canst the meaning of a dream unfold:\nNow I have dream'd a dream, and there is none\nCan give me the interpretation.\nAnd Joseph said, I cannot do this thing\nMyself, but God shall answer thee, oh king.\nThen Pharaoh said to Joseph, In my dream,\nAs I stood by a river's side, there came\nUp from the river seven well-favour'd kine,\nAnd fed upon the banks, all fat and fine,\nAnd after them there came up seven more,\nLean and ill-favour'd, and exceeding poor:\nSuch as the land of Egypt never bred,\nAnd on the seven well-favour'd kine they fed,\nAnd eat them up, but 'twas not to be seen\nThat they had eat them, they look'd still so thin.\nSo I awoke, and mus'd awhile, and then\nSoon as my sleep, my dream return'd again;\nWherein I saw upon one stalk there stood\nSeven ears of corn, exceeding rank and good:\nThen seven others, with the east wind blasted,\nAnd withered, came up, and quickly wasted\nThe seven good ears, and quite devoured them.\nAnd being unsatisfied about my dream,\nI sought unto the wise men of the nation,\nBut they could give me no interpretation.\nAnd Joseph said, Thy dream, oh king! is one,\nGod shews to Pharaoh what he will have done.\nThe seven fat kine and seven good ears agree\nTo shew, seven years of plenty there shall be.\nThe seven lean kine, and seven blasted ears,\nDenote there shall be famine seven years.\nThis I declare to Pharaoh, God doth shew\nTo thee, oh king! what he's about to do.\nBehold seven years of plenty are at hand,\nWhich shall be very great throughout the land.\nAnd after them seven years of famine shall\nArise, and shall consume the land, and all\nThe former plenty shall not be perceiv'd,\nSo much the land with famine shall be griev'd.\nAnd since the dream was doubl'd to the king,\nIt is because God hath decreed the thing,\nAnd on this land the same will shortly bring:\nNow therefore if I may the king advise,\nLet him look out a man discreet and wise,\nAnd make him overseer of the land:\nAnd substitute men under his command\nTo gather a fifth part for public use,\nOf what the seven plenteous years produce;\nAnd in the cities lay it up for store,\nAgainst the famine in the land grows sore;\nAnd let it be repos'd in Pharaoh's hand,\nThat so the famine may not waste the land.\nAnd when King Pharaoh and his servants heard\nThe propositions Joseph had preferr'd,\nThey were acceptable in Pharaoh's eyes,\nAnd in the eyes of all his court likewise:\nSo that he said, Can such an one be found?\nA man in whom God's Spirit doth abound.\nAnd Pharaoh said to Joseph, Forasmuch\nAs God's great kindness unto thee is such,\nAs to reveal this thing to thee, I know\nNo man so wise or so discreet as thou.\nBe thou therefore the ruler of the land,\nAnd let my people be at thy command;\nThou shalt in all things be as great as I,\nSave only in the royal dignity.\nBehold this day I have advanced thee\nSaid he, to be a man of high degree\nThroughout the land. And therewithal the king\nBestow'd on Joseph his own royal ring;\nAnd him with robes of state did richly deck,\nAnd put a chain of gold about his neck,\nAnd in his second chariot made him ride,\nAnd as he past, Bow down the knee they cry'd,\nWith so great honour was he dignifi'd.\nAnd Pharaoh said moreover, I am king,\nNo man shall dare to purpose any thing,\nOr move his hand or foot in all this nation,\nUnless it shall be by thy approbation.\nHe also gave to Joseph a new name,\nAnd for a wife gave him a princely dame,\nWho was the daughter of a priest of fame.\n(Now Joseph had attained his thirtieth year,\nWhen he before King Pharaoh did appear.)\nAnd he went out from Pharaoh's presence, and\nBegan his progress over all the land.\nNow in the seven plenteous years, the field\nDid its increase in great abundance yield.\nAnd Joseph gather'd all that plenteous crop,\nAnd in th' adjacent cities laid it up:\nWhich like unto the sand upon the shore,\nDid so abound that he could count no more,\nSuch was the plenty that the earth then bore.\nAnd unto Joseph there was born a son,\nEven by the daughter of the priest of On,\nBefore the years of famine were begun;\nThe which he call'd Manasseh, for, said he,\nGod makes me to forget my misery,\nAnd all my father's house. And after him\nWas born another he called Ephraim;\nFor God, saith he, hath made me to possess\nAbundance in the land of my distress.\nAnd when the seven plenteous years were gone,\nThe seven years of famine next came on,\nAs Joseph said, and there was a great dearth\nIn every nation throughout all the earth;\nBut in the land of Egypt there was bread.\nAnd when the people almost famished,\nComplained to the king, he bade them go\nTo Joseph, and whate'er he said to do.\nAnd now the famine daily waxing sore,\nJoseph began to bring forth of his store,\nWhich he had laid up for the public good;\nTo whom th' Egyptians came and bought their food.\nAnd people from all countries far and near\nTo Egypt came to buy provision there;\nFor in all lands the famine was severe.\n\nCHAP. XLII.\n\nAnd now, behold, when Jacob had been told\nThat there was corn in Egypt to be sold,\nHe said unto his sons, Why stand ye thus?\nGo down to Egypt and buy corn for us;\nThat so our craving stomachs may be fed,\nAnd not be here and die for lack of bread.\nThus Jacob's ten sons were to Egypt sent,\nBut Joseph's brother Benjamin ne'er went.\nFor why, his father said, I will not send him,\nLest peradventure some ill chance attend him.\nAnd Joseph's brethren came among the rest\nTo buy provision, for they were distress'd.\nNow he was governor of all the land,\nAnd all the corn of Egypt in his hand.\nWherefore his brethren, when they came to treat\nWith him for corn, bow'd down e'en at his feet:\nAnd he no sooner saw them but he knew them,\nAnd show'd himself extremely strange unto them:\nAnd very roughly asked who they were,\nFrom whence they came, and what their bus'ness there.\nAnd they made answer, We thy servants from\nThe land of Canaan to buy food are come.\nNow tho' they knew him not, yet he knew them,\nAnd calling now to mind his former dream,\nHe said, I do suspect ye're come as spies,\nTo see in what distress our country lies.\nBut they reply'd again, My lord, we're come\nOnly to buy some food to carry home.\nThink not thy servants spies, but true men rather,\nFor we are all the children of one father.\nNay, nay, said he, but ye are come to pry\nInto the nation's great necessity.\nBut they reply'd again, Thy servants are\nInhabitants of Canaan, and declare,\nThat we're twelve brethren, whom one man begot,\nThe youngest is at home, and one is not\nWell then, said Joseph, hereby shall I know,\nWhether ye're spies, as I have said, or no;\nNow by the life of Pharaoh do I swear,\nUntil your brother come I'll keep you here.\nSend one of you and fetch the lad to me,\nAnd you shall be confin'd, so shall there be\nA proof of what you say before mine eyes,\nOr by the life of Pharaoh ye are spies.\nThen he for three days put them all in ward,\nAnd on the third day said, I have regard\nTo equity, therefore if ye are true\nAnd honest men, do this; let one of you\nBe bound in prison here, and let the other\nGo carry corn home and bring me your brother;\nSo shall ye be approv'd and shall not die.\nAnd they prepared to do accordingly.\nAnd as they were discoursing to each other,\nThey said, We were in fault about our brother,\nIn that we saw his soul in great distress,\nAnd yet were so exceeding pitiless,\nAs not to hearken to his earnest cries:\nThis is the cause of these our miseries.\nAnd Reuben said, You know I did forewarn,\nAnd beg that you would do the child no harm;\nBut you would not do then as I desir'd,\nAnd now his blood is at our hands requir'd.\nThus they discours'd about the cause that brought\nTheir present trouble, but they little thought\nThat Joseph knew of what they did confer,\nBecause he spake by an interpreter.\nAnd he being moved at their words withdrew\nTo weep, and then returned to renew\nHis former talk; and choosing Simeon out,\nBefore them all he bound him hand and foot.\nAnd gave command to fill their sacks with grain,\nAnd to restore their money to 'em again;\nAnd for their journey gave them food to eat;\nIn such sort Joseph did his brethren treat.\nThen with their asses laden towards home\nThey went, and when into their inn they come\nAs one of them his sack of corn unty'd,\nTo give his ass some provender, he spy'd\nHis money in his sack again return'd;\nWherefore he call'd his brethren and inform'd\nThem that his money was returned back.\nBehold, said he, it is here in my sack.\nOn sight whereof their hearts were sore dismay'd,\nAnd being very much affrighted said,\nWhat is the thing that God's about to do,\nThat we do thus these troubles undergo?\nThen coming to their father they related,\nAfter what sort they were in Egypt treated:\nAnd said, the man that's lord of all the land,\nAnd hath the store of corn all in his hand,\nSpake roughly to us, and affirm'd that we\nWere come the weakness of the land to see.\nTo whom we said, We are all honest men;\nWe are twelve brethren, whereof here are ten,\nAnd two elsewhere, all which one man begot,\nThe youngest's with our father, one is not.\nThen said the ruler of the land, Hereby\nShall I make proof of your integrity:\nLet one of you continue here with me,\nAnd take provision for your family;\nAnd get you gone and bring the youngest hither,\nThat so I may be satisfied whether\nYe are true men, as you make protestation,\nThen I'll release him, and give toleration\nTo you to come and traffic in the nation.\nAnd now behold as they their sacks unloos'd\nTo empty out their corn, there was unclos'd\nIn each man's sack his money therein bound,\nAs when they came from home, which when they found,\nBoth they and their old father were afraid;\nAnd to his sons afflicted Jacob said,\nYou of my children have bereaved me,\nJoseph and Simeon now do cease to be;\nAnd of my Benjamin you would deprive me,\nThese things do ev'n into distraction drive me.\nThen Reuben said, My father I resign\nTo thy disposing these two sons of mine;\nGive me the lad, and let them both be slain,\nIf I do not return him safe again.\nBut he reply'd, I will not let him go,\nFor why his brother is deceas'd you know;\nAnd if upon the way some evil thing\nShould happen to the lad, you then will bring\nThese my grey hairs with sorrow to the grave;\nFor he's the only comfort that I have.\n\nCHAP. XLIII.\n\nAnd now the famine still continuing sore,\nAnd having spent all their late purchas'd store,\nTheir father bids them to go down for more\nTo whom when Judah had himself address'd,\nHe said, The man did solemnly protest,\nIf we without our brother came again,\nTo seek his face would be for us in vain:\nIf therefore thou wilt send him, well and good,\nThen will we willingly go down for food;\nBut if thou wilt not, we must let thee know,\nWe are resolved that we will not go:\nFor, as I said before, the ruler swore\nWithout him we should see his face no more.\nThen Israel said, Why were you so unkind\nTo say you had a brother left behind?\nThe man, said they, was so inquisitive,\nHe asked if our father were alive,\nOr if we had a brother, whereunto\nAccordingly we answer'd, could we know\nIf he would bid us bring the lad or no?\nMoreover Judah to his father said,\nIf thou wilt but entrust me with the lad,\nWe will begone, that so both thou and we\nMay be preserved with our family:\nI will be surety for him, if I fail\nTo bring him back, on me the blame entail;\nFor if we had not lingered, we had been\nBy this time here the second time again.\nWell then, said Isr'el, if it must be so,\nMy sons, take my advice before you go;\nProvide some of the best fruits of the land,\nTo give the man a present from your hand;\nBalm, myrrh, and spices, and a little honey,\nSome nuts and almonds, and take double money,\nFor peradventure it was a mistake,\nIn that our money was returned back.\nAnd take your brother Benjamin and go,\nAnd God Almighty grant the man may shew\nYou mercy, that you may bring back again\nYour other brother, and my Benjamin,\nAnd if I am bereav'd, so have I been.\nThen did the men prepare the present, and\nThey took their money double in their hand\nWith Benjamin, and down to Egypt went,\nWho unto Joseph did themselves present.\nWho, when he saw that Benjamin was come,\nOrder'd his steward to conduct them home,\nAnd to provide a dinner, for, said he,\nI do intend these men shall dine with me.\nThen did the steward as his master said,\nAnd brought them home, whereat they were afraid,\nAnd said, The man hath caus'd us to come in,\nBecause our money was return'd again;\nTo take occasion now to fall upon us,\nAnd make us slaves, and take our asses from us.\nUnto the steward they drew nigh therefore,\nAnd thus communed with him at the door:\nO sir, say they, we came at first indeed\nTo buy provision to supply our need;\nAnd in our inn as we our sacks unloos'd,\nWe found our money therein all inclos'd\nIn its full weight, whereat surpris'd with fear,\nNot knowing who had put our money there,\nWe now have brought it in full weight again,\nAnd other money too, to buy more grain.\nPeace, peace, said he, let not fear seize upon you\nFor I had the disposing of your money:\nGod, unto whom you and your father bow,\nHath giv'n you treasure in your sacks I trow.\nAnd then releasing Simon, who had been\nConfin'd in Joseph's house, he brought them in\nAnd set them water, and they wash'd their feet;\nAnd gave their asses provender to eat.\nThen they made ready, against Joseph came,\nTheir gifts, in order to present the same\nAt noon; for they were told he did design\nTo have their company with him to dine.\nAnd now when Joseph was returned home,\nInto his presence they with rev'rence come,\nAnd brought their presents in and laid before him,\nAnd fell down at his feet for to adore him.\nThen he inquired if they all were well,\nAnd said, When you were here I heard you tell\nOf an old man, your father, how does he?\nIs he in health, or doth he cease to be?\nWhereto in humble sort they thus reply'd,\nThy servant, ev'n our father, doth abide\nIn perfect health, which having said,\nThey bowed their heads and great obeisance made.\nAnd Joseph viewing Benjamin his brother\n(They being both the children of one mother)\nHe asked if he were the lad of whom\nThey spake, then said, God give thee grace, my son.\nThen making haste to find a secret place\nTo weep, because his bowels yearn'd apace\nUpon his brother, to his chamber went,\nWhere having giv'n his troubled spirits vent,\nHe washed his face, and did himself refrain,\nAnd to his brethren then came forth again,\nAnd bade his servants they should set on bread.\nAt his command the tables were all spread;\nOne for himself, and for his friends another,\nAnd for the Egyptians one apart from either,\nThat so they might not eat bread altogether;\nFor it is held a great abomination\nFor them to eat among the Hebrew nation,\nAnd they were placed as their age required,\nThe eldest first, whereat the men admired.\nAnd from his table Joseph sent them messes;\nBut in a larger manner he expresses\nTo Benjamin his kindness, which was such,\nThat he appointed him five times as much\nAs to the rest: and they drank plenteously,\nTill they were merry in his company.\n\nCHAP. XLIV.\n\nAnd to his steward Joseph spake, and said,\nGive these men corn as much as they can lade;\nAnd in their sacks bind each man's money up,\nAnd in the youngest's put my silver cup\nBesides his money: and he made haste and did\nAccording as his master had commanded.\nAnd in the morning by the break of day,\nWith asses laden they were sent away:\nAnd now, e'er they had scarce the town's end pass'd,\nHe sent his steward after them in haste,\nAnd said, Go, follow them, and ask them why\nThey have dealt by me so ungratefully?\nAnd say unto them, You have done great evil\nTo rob my master, who hath been so civil,\nAnd steal the cup wherein he drinks his wine;\nIs it not it whereby he doth divine?[10]\nThen he pursu'd and quickly overtook\nThem, and these very words to them he spoke.\nTo whom they said, Why hath my lord such thought?\nOh, God forbid that we should be so naught;[11]\nBehold, thou know'st we brought the money back\nThe which we found bound up in each man's sack,\nWhich shews that we had no design to cheat;\nHow then should we now steal your master's plate?\nWith which of us thy servants it is found\nLet him be slain, and we to slavery bound.\nNow as you say, said he, so let it be,\nHe shall be bound, but you shall all go free.\nThen they unladed ev'ry man his beast,\nAnd to his view expos'd their sacks in haste.\nAnd he from first to last them searched round,\nAnd lo, the cup on Benjamin was found:\nThereat surpris'd, each man his garment rent,\nAnd lade his beast, and back again they went.\nAnd now when Judah and the rest were come\nTo Joseph's house, (for he was yet at home)\nThey fell before him to the ground, to whom\nHe said, What deed is this that you have done?\nAre you not sensible that such a one\nAs I, can certainly thereof make trial?\nThen Judah said, My lord, there's no denial:\nWe cannot clear ourselves. The Lord hath sent,\nFor our misdeed, this heavy punishment.\nBehold, to be thy slaves we all are bound,\nBoth we, and he on whom the cup was found.\nThen Joseph said, The Lord forbid that I\nShould exercise so great severity:\nFor he with whom 'tis found, and he alone\nShall be my servant, you may all be gone.\nThen unto Joseph, Judah drawing near,\nSaid, O my lord! I pray be pleas'd to hear\nThy servant speak, and be not angry now,\nFor as King Pharaoh is ev'n so art thou.\nMy lord did bid thy servants to discover\nWhether we had a father or a brother;\nAnd we made answer that thy servants had\nAn ancient father and a little lad,\nThe child of his old age, who was our brother,\nAnd he the only child left of his mother,\nHis brother being dead; and that this lad\nWas all the comfort that our father had.\nThen thou wert pleas'd to bid thy servants bring\nThe lad, that thou might'st have a sight of him.\nAnd we made answer, if the lad should leave\nHis father, it would bring him to his grave:\nAnd thou didst then protest it was in vain\nFor us without him to come here again.\nThen towards home thy servants went their way,\nAnd told our father what my lord did say.\nAnd in a while, when all our corn was spent,\nThy servant, ev'n our father, would have sent\nTo buy more food; to whom thy servant said,\nWe cannot go except thou send the lad.\nBecause the man did solemnly declare,\nUnless we brought him we should not come there.\nAnd then thy servant, ev'n our father, said,\nYe know that by my wife two sons I had,\nAnd one of them went forth and came no more,\nWhich made me think some beast did him devour.\nAnd if I now should also condescend\nTo let this go, and mischief should attend,\nYou will with sorrow bring me to my end.\nWhen to my father I shall come therefore,\nAnd he shall see that I do not restore\nThe lad again, he certainly will die,\n(Since in his life my father's life doth lie)\nAnd we shall bring him to his grave thereby.\nFor I became a surety for the lad\nUnto my father, unto whom I said,\nIf I do not in safety him deliver,\nThen let me bear the blame to thee for ever.\nI humbly pray thee, therefore, to accept\nMe in his stead, and let me here be kept\nMy lord's bond-slave, and let the lad go free:\nFor how can I, thy servant, bear to see\nThe evil that shall on my father come,\nIf that the lad return not safely home.\n\nCHAP. XLV.\n\nThen Joseph, who by no means now could hide\nHis brotherly affection longer, cry'd,\nPut all men forth; and he was left alone\nWhen to his brethren he himself made known.\nThen Joseph weeping lifted up his voice\nSo loud, that Pharaoh's servants heard the noise.\nAnd to his brethren did himself discover,\nAnd said, Lo! I am Joseph your own brother;\nAnd doth my father live? Whereat amaz'd,\nThey could not speak, but at each other gaz'd.\nThen Joseph said, Come near, I pray, behold,\nI am your brother Joseph whom ye sold\nTo Egypt, be not grieved now therefore,\nNor vex yourselves, for God sent me before\nTo save life; for these two years there hath been\nA famine, and five more to come, wherein\nSeed time nor harvest shall at all be seen.\nThe Lord, I say, hath sent me to provide\nA place, and strangely save your lives beside.\nSo now ye sent me not, but it was rather\nThe Lord, and he hath made me as a father\nUnto the king, lord of his household, and\nA ruler over all this spacious land.\nUnto my father, therefore, go your way,\nAnd tell him, Thus doth thy son Joseph say:\nThe Lord hath rais'd me to a high degree\nIn Egypt, tarry not, but come to me,\nAnd thou shalt dwell in Goshen and be nigh me,\nAnd with provision there will I supply thee;\nBoth thou and thine, flocks, herds, and all thou hast,\n(For yet these five years will the famine last)\nLest otherwise, provision being scant,\nThou and thy family may come to want.\nBehold, both you and Benjamin my brother\nDo see that it is I and not another.\nGo tell my father this amazing story,\nAnd bring him hither to behold my glory.\nThen falling on his youngest brother's neck,\nAnd he on his, they o'er each other wept.\nAnd to the rest he did likewise, wherefore\nThey now were more familiar than before.\nAnd now whilst they discoursed, the report\nOf their arrival came to Pharaoh's court,\nAnd he was pleas'd thereat, wherefore he said\nTo Joseph, let thy brethren straightway lade\nTheir beasts with corn, and thus unto them say,\nUnto your native country haste away,\nAnd fetch your father, and your households, and\nI'll feed you with the good things of the land;\nAnd since you are commanded by the king,\nTake wagons with you hence wherein to bring\nYour wives, your little ones, and come down hither,\nYour father, you and yours altogether;\nAnd never heed to bring your household stuff,\nFor here in Egypt you shall have enough.\nThen did the Isr'elites accordingly:\nAnd Joseph ordering them a large supply\nOf necessaries for their journey, sent\nWagons according to the king's intent.\nAnd to each man he gave a suit of clothes,\nBut on his brother Benjamin bestows\nFive suits, and as a token of his love,\nA sum of money over and above.\nAnd thus he sent ev'n for his father's use,\nOf the best things that Egypt did produce,\nTen asses load, and ten she asses load\nOf bread and meat, to spend upon the road.\nThen sending them away, he said, I pray\nSee that you do not fall out by the way.\nAnd leaving Egypt with their num'rous train,\nUnto their father they returned again:\nTo whom, as soon as e'er they did arrive,\nThey said, Our brother Joseph's yet alive,\nAnd lord of all the land, which sore dismay'd\nHim, for he scarce believed what they said.\nThen they of all that pass'd gave him relation.\nAnd shewed the wagons for a confirmation\nWhich being manifest before his eyes,\nHe rais'd himself, and said, It doth suffice;\nJoseph my son is yet alive, and I\nWill go to see him once before I die.\n\nCHAP. XLVI.\n\nThen Isr'el setting forward on his way\nWith all his household, came to Beersheba;\nAnd offer'd sacrifice there to implore\nThe God his father Isaac did adore.\nAnd in the visions of the night God spake\nTo him, and said, Fear not to undertake\nThis journey into Egypt, for I am\nThe God of thy forefathers, Abraham\nAnd Isaac; to the land of Egypt I\nWill go with thee, and there will multiply\nThy offspring, and of thee will surely make\nA mighty nation, and will bring thee back;\nAnd thy son Joseph there thine eyes shall close.\nAfter which vision he from thence arose,\nAnd in the wagons which King Pharaoh sent,\nHe and his family to Egypt went:\nHis sons, their wives and children, and the rest\nOf their concerns, whereof they were possest\nWhen they in Canaan dwelt, and they were then\nNo more in number but threescore and ten.\nAnd when to Egypt Israel drew near\nHe sent before him Judah, to prepare\nHis way to Goshen, which when Joseph heard,\nImmediately his chariot he prepar'd;\nAnd unto Goshen he directly went,\nAnd to his father did himself present:\nAnd being over-joy'd fell on his neck,\nAnd for a good while thereupon he wept.\nThen Jacob said, Since thou yet liv'st, and I\nHave seen thy face once more, now let me die.\nAnd Joseph said, My brethren I will go\nUnto King Pharaoh, and will let him know\nThat you, and all my father's house are come;\nAnd that your occupation when at home,\nHath been in feeding cattle altogether,\nAnd that you've brought your flocks and herds all hither.\nNow therefore when you come before the king,\nAnd he should ask you what your trade hath been,\nSay thus: Thy servants from our youth till now\nHave dealt in cattle, we and our fathers too,\nThat he may let you dwell in Goshen, for\nTh' Egyptians do a shepherd's life abhor.\n\nCHAP. XLVII.\n\nThen to King Pharaoh Joseph went and said,\nMy father and his sons, with all they had\nIn their own country, are come down to me,\nAnd in the land of Goshen now they be.\nFive of his brethren also with him went,\nWhom he unto King Pharaoh did present,\nAnd Pharaoh asked them about their trade,\nAnd they unto the king reply'd and said:\nWe and our fathers while we were at home\nWere shepherds all, and now behold, we come\nWith all our flocks, to get some pasture here,\nFor in our land the famine is severe.\nWe therefore pray thee to appoint a portion\nUnto thy servants in the land of Goshen.\nAnd Pharaoh said to Joseph, I empow'r thee\nTo use thy pleasure, Goshen is before thee;\nSettle thy father and thy brethren there,\nAnd if among them active men there are,\nCommit my cattle to their special care.\nAnd Joseph brought his aged father in\nBefore the king, and Jacob blessed him.\nAnd Pharaoh asking him about his age,\nHe said, The years of my life's pilgrimage\nAre but an hundred thirty, very few\nAnd evil, nor have I attain'd unto\nThe years of my forefathers longer age,\nWhich they pass'd thro' in this their pilgrimage.\nAnd Jacob bless'd the king again, and then\nOut of his presence he return'd again.\nAnd Joseph plac'd his father and relations\nIn Egypt, and appointed them possessions\nIn the best of the land, ev'n in the land\nOf Rameses, according to the king's command:\nAnd there he nourished them with fit supplies\nOf bread, according to their families.\nAnd now the people having spent their store,\nAnd famine still increasing more and more,\nEgypt and Canaan too, for want of bread,\nWere sore distress'd and almost famished.\nAnd Joseph took the money they did bring\nTo buy their corn, and kept it for the king.\nWherefore the people came to represent\nTheir case to him, both corn and coin being spent.\nAnd Joseph said, If money be grown scant,\nBring me your cattle and ye shall not want.\nAnd they brought horses, asses, and their flocks\nAnd herds of cattle, ev'n all their stocks,\nAnd gave to Joseph in exchange for bread,\nFor which the people he for that year fed:\nAnd when that year was past, the second year\nThey came again, and said, We can't forbear\nTo let thee know our want, my lord doth know\nThou hast our money and our cattle too,\nAnd there is nothing left (so hard's our fate)\nBut only each man's person and estate:\nIf thou wilt give us bread, into thy hands\nWill we resign our persons and our lands:\nAnd be the servants of the king for ever.\nFrom death therefore our hungry souls deliver,\nAnd take some pity on our wretched state,\nLest we die, and the land be desolate.\nAnd the Egyptians sold each man his field,\nBecause the famine over them prevail'd;\nAnd all their lands became the king's possession,\nAnd Joseph placed them at his own discretion.\nBut the land of the priests he purchased not,\nFor Pharaoh had assigned to them their lot:\nAnd they received their food from Pharaoh's hands,\nWherefore they had no need to sell their lands.\nAnd Joseph said unto them, Now behold,\nYou and your lands are unto Pharaoh sold:\nLo! here is seed to sow in each man's field,\nAnd when the land its ripe increase shall yield,\nA fifth part shall belong unto the crown,\nAnd the other four parts shall be your own,\nFor seed to sow your lands, and for supplies\nOf food convenient for your families.\nAnd they said; Thou hast sav'd our lives, my lord,\nThy gracious favour unto us afford,\nAnd we will do according to thy word.\nAnd Joseph made it a decree, to stand\nEv'n to this day throughout th' Egyptian land;\nThat Pharaoh should have a fifth part, except\nThe priests' lands, which unto themselves they kept.\nAnd in the land of Egypt ev'n in Goshen,\nDid Isr'el dwell, and therein had possession;\nAnd grew and multiply'd exceeding fast.\nAnd Jacob liv'd till seventeen years were past:\nSo that the sum of Jacob's age appears\nTo be an hundred forty-seven years.\nAnd when the time approach'd that he must die,\nHe called Joseph, unto whom he said, If I\nHave now found favour in thy sight, I pray,\nSwear thou unto me that thou wilt not lay\nMy bones in Egypt, for I fain would lie\nAmong my ancestors when e'er I die,\nAnd not be bury'd here; therefore fulfil\nThis my desire; and he reply'd, I will:\nAnd he said, Swear unto me, which he did:\nThen Jacob bow'd himself upon his bed.\n\nCHAP. XLVIII.\n\nAnd now when Joseph heard his father lay\nEven at the point of death he hastes away\nTo visit him, and took along with him\nHis son Manasseh, and's son Ephraim.\nWhereof when Jacob heard he strength'ned\nHimself, and rose and sat upon the bed:\nAnd thus to Joseph said, Lo! God appeared\nTo me at Luz in Canaan, and declared,\nThat he would bless, and make me a great nation,\nAnd give my seed that land for a possession:\nAnd Jacob said, Behold, these sons of thine\nAs Reuben and as Simeon shall be mine;\nAnd all the rest that shall be born to thee\nHereafter, shall be thine, and they shall be\nCall'd by the name of their own family.\nBehold thy mother died upon the way,\nWhen I from Padan came, near Ephratah,\nThe which is in the land of Canaan, where,\nTo wit, in Bethlem, did I bury her.\nAnd Jacob seeing Joseph's sons were there,\nHe asked of him who the children were.\nAnd Joseph said, My father, lo! these be\nThe sons, God in this place hath given me.\nThen Jacob said, I pray thee bring them nigh\nTo me, and I will bless them e'er I die.\n(Now Jacob's eyes, by reason of age, were dim)\nAnd Joseph brought his sons near unto him,\nAnd Jacob kissed and embraced them:\nAnd said, I never thought to see thy face,\nAnd lo! the Lord hath shewn me of thy race.\nAnd Joseph from between his knees brought forth\nHis sons, and bow'd himself even to the earth:\nAnd in his right hand held up Ephraim,\nTowards his father's left hand guiding him\nAnd in his left hand to his father's right,\nHe held his son Manasseh opposite.\nAnd Isra'l stretching our his right hand, laid\nIt on the youngest, namely Ephraim's head:\nAnd laid his left hand wittingly upon\nManasseh's head, although the eldest son.\nAnd Jacob blessed Joseph, saying, The God\nOf heaven, in whose paths my fathers trod,\nWho all my life hath nourish'd me, even he\nWho from all evil hath redeemed me,\nBless both the lads, and let them bear my name,\nAnd the name of my fathers Abraham\nAnd Isaac, and let them multiply\nIn the midst of the earth exceedingly.\nAnd Joseph seeing his father's right hand laid\nOn Ephraim's head, he was displeas'd, and said,\nNot so, my father, lay this hand upon\nManasseh's head, for he's the eldest son:\nAnd therewithal attempted to have laid\nHis father's right hand on Manasseh's head\nBut he refus'd and said, I know't my son,\nI know't full well, he also shall become\nA people, and be mighty: But indeed\nHis younger brother shall him far exceed,\nAnd many nations shall come from his seed.\nThus Jacob blessed them, and said, In thee\nShall Isra'l bless, and say, God make thee be\nLike Ephraim and Manasseh. Thus did he\nPrefer the youngest to the first degree.\nAnd Isra'l said to Joseph, Lo! I die,\nBut God shall visit you, and certainly\nShall bring you back unto your father's land.\nAnd thou shalt have a portion from my hand,\nAbove thy brethren, which with sword and bow\nI took from th' Amorite, my deadly foe.\n\nCHAP. XLIX.\n\nAnd Jacob called all his sons together,\nAnd said, Ye sons of Jacob come you hither:\nAnd hearken what your aged father says,\nWho tells you what shall be in the last days.\nReuben my first born, of my strength the flow'rs,\nThe excellency of dignity and power:\nUnstable as water, be for ever vile,\nBecause thou did thy father's bed defile.\nSimeon and Levi 're brethren. Instruments\nOf cruelty lodged in their tents.\nCome not, my soul, their secret councils nigh,\nMy honour, with them have no unity:\nFor in their wrath they caused a man to fall,\nAnd in their self-will digged down a wall.\nCurs'd be their anger, fierce, yea cursed be\nTheir wrath, for it was full of cruelty.\nIn Jacob therefore let their seed be spread,\nAnd every where in Israel scattered.\nJudah shall have his brethren's praise, and they\nShall bow before him; he his foes shall slay.\nJudah's a lion's whelp return'd from prey,\nHe stoop'd, he couch'd, and as a lion lay;\nAs an old lion, who shall dare molest,\nOr rouse him up, when he lies down to rest.\nThe sceptre shall from Judah never start,\nNor a lawgiver from his feet depart;\nUntil the blessed Shiloh come, to whom\nThe scatter'd people shall from all parts come:\nBinding his foal unto the choicest vine,\nHe wash'd his garments, all of them in wine:\nHis eyes shall with the blood of th' grapes look red,\nAnd milky whiteness shall his teeth o'erspread.\nLo! Zabulon shall dwell upon the sea,\nAnd heaven for the ship's security,\nAnd unto Zidon shall his border be.\nAnd Issachar is a strong ass between\nTwo burdens crouching, who when he had seen\nThat rest was pleasant, and the land was good,\nHis servile neck unto the yoke he bow'd.\nDan as a judge shall over Isra'l sway,\nHe shall be as a serpent in the way,\nTo bite the horse, and cast the rider down.\nO God! I have look'd for thy salvation.\nGad by a troop shall be o'ercome, but he\nShall at the last obtain the victory.\nThe bread of Ashur shall be fat indeed,\nAnd royal dainties shall from his proceed.\nLike to a hind let loose is Naphtali,\nHe speaketh all his words acceptably.\nJoseph's a fruitful bough, whose branches tall\nGrow by a well, and over-top the wall:\nBy reason of hatred which the archers bore,\nThey shot at him and griev'd him very sore,\nBut Joseph's bow in its full strength abode\nAnd by the arm of Jacob's mighty God,\nHe was indu'd with strength, from whence alone\nIs Isra'l's shepherd, and chief corner-stone:\nEv'n by my father's God, who shall assist\nThee, by th' Almighty God shalt thou be blest,\nWith blessings from above, and from below,\nWith blessings of the breast, and womb also.\nThy father's blessings have prevail'd beyond\nMy ancestors. Unto the utmost bound\nOf the perpetual hills, yea let them rest\nOn Joseph's head, and let him be possest\nOf all, who was divided from the rest.\nYoung Benjamin shall wolf-like take his prey,\nAnd part by night what he hath took by day.\nAll these are the ten tribes of Israel,\nAnd thus their father did their fate foretell:\nAnd blessed every one of them apart,\nAccording to their personal desert.\nMoreover he gave them a charge and said,\nLo! I shall die, but let my bones be laid\nAmong my ancestors in Canaan, where\nOf Ephron, Abraham bought a sepulchre,\nTogether with a field, to be a place\nOf burial, for him and all his race.\n(There Abraham and Sarah lie, and there\nThey Isaac and Rebecca did inter,\nAnd there when Leah died I buried her.)\nThe field was purchas'd of the sons of Heth.\nThus having said, resigning up his breath\nTo him that gave 't, his feet into the bed\nHe drew, and so was number'd to the dead.\n\nCHAP. L.\n\nAnd Joseph fell upon his father's face,\nAnd did with tears his lifeless lips embrace:\nAnd sends for his physicians and advises\nThem to embalm his father's corpse with spices.\nAnd they did so, and forty days did pass.\n(For so the manner of embalming was)\nAnd the Egyptians mourned for the space\nOf three score and ten days, which being expired\nHe spake to Pharaoh's servants and desired,\nThat they would please to speak in Pharaoh's ear,\nAnd tell him that my father made me swear,\nThat I should bury him in Canaan, where\nHe hath provided his own sepulchre.\nI therefore pray thee that I may obtain\nThy leave, and I will soon return again.\nAnd Pharaoh said, Since thou hast sworn, fulfil\nThy oath, according to thy father's will.\nAnd Joseph went up to accompany\nHis father's corpse with great solemnity.\nAnd with him went up Pharaoh's servants, and\nThe prime nobility of all the land,\nAnd Joseph's household, and his brethren all,\nOnly their flocks, and herds, and children small\nWere left behind. Moreover there went up\nChariots and horsemen, ev'n a mighty troop.\nAnd they came up to Atad's threshing floor\nBeyond the river Jordan, where full sore\nThey mourned for him till seven days were past,\nSo long their mourning in that place did last.\nWhich when the Canaanites beheld they said,\nSurely some eminent Egyptian's dead.\nWherefore they call'd it Abel-mizraim.[12]\nThus did his sons as he commanded them.\nFor to the land of Canaan they convey'd\nHim, and in Machpelah near Mamre, laid\nHis body in the cave which Ephron sold\nTo Abraham, for him and his to hold.\nAnd thus when Joseph fully had perform'd\nHis father's will, to Egypt he return'd,\nTogether with his brethren, and with all\nThem that came with him to the funeral.\nNow Joseph's brethren being well aware\nThat they were fatherless, began to fear\nThat he would hate them, and requite them all\nThe evil they had treated him withal.\nWherefore to him they sent a messenger\nAnd said, Behold our father did declare\nBefore he died, that we should come and say,\nForgive thy brethren's trespasses, I pray;\nAnd their misdeeds, for they have been unkind.\nAnd now we humbly pray thee be inclin'd\nTo pardon our offences, and the rather\nFor that we serve the God e'en of thy father.\nAnd Joseph wept when they thus spake, and they\nCame nearer, and before him prostrate lay,\nAnd said, We are thy servants all this day.\nAnd Joseph bad them not to be afraid,\nFor in the place of God am I he said:\nFor though you meant me ill, God meant it good,\nAnd sent me hither to provide you food.\nNow therefore trouble not yourselves, for I\nWill nourish you, and all your family.\nAfter this manner did he satisfy,\nAnd treat them with extreme civility.\nAnd Joseph and his father's house remain'd\nIn Egypt, and he liv'd till he attain'd\nAn hundred and ten years, and liv'd to see\nOf Ephraim's children to the third degree.\nAnd Macher's children of Manasseh's tribe\nWere also born some time before he died.\nThen Joseph said, My brethren, lo! I die,\nBut God will visit you undoubtedly;\nAnd to that land again whereof he spake\nUnto our ancestors, will bring you back.\nAnd Joseph also made his brethren swear,\nThat they would not inter his body there.\nAnd thus he ended his life's pilgrimage,\nBeing an hundred and ten years of age;\nAnd was embalm'd, and in a coffin laid,\nIn Egypt, till he could be thence convey'd.\n\n\n\n\nTHE GENERAL EPISTLE OF JAMES\n\nCHAP. I.\n\nUnto the twelve tribes scattered abroad,\nJames, an apostle of the living God,\nAnd of the Lord Christ Jesus, salutation.\nMy brethren, when you fall into temptation\nOf divers kinds, rejoice, as men that know\nFrom trial of your faith doth patience flow.\nBut let your patience have its full effect,\nThat you may be entire, without defect.\nIf any of you lack wisdom, let him cry\nTo God, and he will give it lib'rally,\nAnd not upbraid. But let him ask in faith,\nNot wavering, for he that wavereth,\nUnto a wave o' th' sea I will compare,\nDriv'n with the wind and tossed here and there.\nFor let not such a man himself deceive,\nTo think that he shall from the Lord receive.\nA double-minded man most surely lacketh\nStability in all he undertaketh.\nLet ev'ry brother of a low degree\nRejoice in that he is advanc'd, but he\nThat's rich in being made low, for he shall pass\nAway, as doth the flow'r of the grass.\nFor as the grass, soon as the sun doth rise,\nIs scorch'd by reason of the heat, and dies;\nIts flow'r fades, and it retains no more\nThe beauteous comeliness it had before,\nSo fades the rich man, maugre all his store.\nThe man is blest that doth endure temptation\nFor when he's try'd, the crown of God's salvation,\nThe which the Lord hath promised to give\nTo them that love him, that man shall receive.\nLet no man be possest with a persuasion,\nTo say, when he falls under a temptation,\nThat God's the cause; for with no evil can\nGod be tempted, nor tempts he any man.\nBut every man is tempted when he's drawn\nAway, and by his lusts prevail'd upon;\nThen when lust hath conceiv'd, it ushereth\nIn sin, and sin when finished brings death.\nErr not, my brethren, whom I dearly love,\nEach good and perfect gift is from above,\nDown from th' original of lights descending,\nWith whom's no change, nor shadow thereto tending,\nAccording to his own good pleasure, he\nBegat us with the word of truth, that we\nShould as the first fruits of his creatures be.\nWherefore, beloved brethren, I entreat\nYou to be swift to hear, and slow to speak,\nAnd slow to wrath, for wrath cannot incline\nThe sons of men to righteousness divine.\nWherefore avoiding ev'ry filthiness,\nAnd superfluity of naughtiness:\nReceive with meekness the engrafted word,\nWhich can salvation to your souls afford.\nBut be ye doers of the word each one,\nAnd not deceive yourselves to hear alone;\nFor he that hears the word and doth it not,\nIs like unto a man that hath forgot\nWhat kind of man he was, tho' in a glass\nHe just before beheld his nat'ral face.\nBut whoso minds the law of liberty\nIn its perfection, and continually\nAbides therein, forgets not what he's heard,\nBut doth the work and therein hath reward.\nIf any man among you seem to be\nReligious, he deceives himself if he\nDoth not his tongue as with a bit restrain;\nAnd all that man's religion is but vain.\nReligion, pure and undefil'd, which is\nAcceptable before the Lord, is this:\nTo visit widows and the fatherless,\nIn time of their affliction or distress;\nAnd so to regulate his conversation,\nAs to be spotless in his generation.\n\nCHAP. II.\n\nFaith of the Lord of glory, Jesus Christ,\nDoth with respect of persons not consist;\nFor if, my brethren, when there shall come in\nTo your assembly one with a gold ring,\nIn goodly clothes, and there shall also be\nAnother man that's meanly cloth'd, and ye\nShall have respect to him in rich attire,\nAnd say unto him, come thou, sit up higher;\nAnd bid the poor man stand or sit below,\nAre ye not partial then, and plainly show,\nThat you do judge amiss in what you do?\nHearken, my brethren, hath not God elected\nThe poor, who by this world have been rejected;\nYet rich in faith, and of that kingdom heirs,\nWhich God will give his foll'wers to be theirs?\nBut you, my brethren, do the poor despise.\nDo not the rich men o'er you tyrannise;\nAnd hale ye to their courts; that worthy name\nBy which you're call'd do not they blaspheme?\nThen if ye do the royal law fulfil,\nTo love thy neighbour as thyself, 'tis well,\nAccording to the scripture; but if ye\nShall have respect to persons, ye shall be\nGuilty of sin, and by the law condemn'd,\nAs such who have its righteousness contemn'd.\nFor he that shall but in one point offend,\nBreaks the whole law, whate'er he may pretend.\nFor he that doth forbid adultery,\nForbids likewise all acts of cruelty.\nNow tho' thou be not an adulterer,\nYet if thou kill, thou shalt thy judgment bear.\nSo speak and do as those men that shall be\nJudg'd by the perfect law of liberty:\nFor he shall judgment without mercy know;\nThat to his neighbour doth no mercy show;\nAnd mercy triumphs against judgment too.\nBrethren what profit is't if a man saith\nThat he hath faith, and hath not works; can faith\nSave him? If any of the brotherhood\nBe destitute of clothes or daily food,\nAnd one of you shall say, Depart in peace,\nBe warned or be ye fill'd ne'ertheless.\nYe do not furnish them with what they need,\nWat boots it? Thus faith without works is dead.\nYea may a man say, thou dost faith profess,\nAnd I good works, to me thy faith express\nWithout thy works, and I will plainly show\nMy faith unto thee by the works I do.\nThou dost believe there is one God, 'tis true,\nThe devils do believe and tremble too.\nBut wilt thou know, vain man, that faith is dead,\nWhich with good works is not accompany'd.\nWas not our father Abraham justify'd\nBy works, and by the same his faith was try'd;\nWhen he his Isaac to the altar brought;\nSeest thou how with his works his faith then wrought?\nAnd with his works he perfected his faith?\nAnd so the scripture was fulfill'd, which saith,\nAbraham believed God, and 'twas imputed\nFor righteousness, and he God's friend reputed.\nThus may you see, that by works ev'ry one\nIs justify'd, and not by faith alone.\nThus was the harlot Rahab justify'd\nBy works, when she the messengers did hide,\nAnd by another way their feet did guide.\nFor as the body's dead without the spirit,\nSo aith without works never can inherit.\n\nCHAP. III.\n\nAffect not, brethren, superiority,\nAs knowing that we shall receive thereby\nThe greater condemnation in the end:\nFor we in many things do all offend.\nWho doth not with his tongue offend, he can\nGuide his whole body, he's a perfect man.\nBehold, in horses' mouths we bridles put,\nTo rule and turn their bodies quite about.\nBehold likewise the ships, which tho' they be\nOf mighty bulk, and thro' the raging sea\nAre driv'n by the strength of winds, yet they\nBy a small helm the pilot's will obey.\nEv'n so the tongue of man, which tho' it be\nBut a small member, in a high degree\nIt boasts of things. Behold, we may remark\nHow great a matter's kindled by a spark.\nThe tongue's a fire, a world of ill, which plac'd\nAmong the members, often has disgrac'd\nAll the whole body, firing the whole frame\nOf nature, and is kindl'd by hell flame.\nAll kind of beasts and birds that can be nam'd,\nSerpents and fishes, are and have been tam'd\nBy mankind; but the tongue can no man tame,\nA stubborn evil full of deadly bane.\nWe therewith God the Father bless, and we\nTherewith curse men made like the Deity:\nBlessing and cursing from the same mouth flow,\nThese things, my brethren, ought not to be so.\nIs any fountain of so strange a nature,\nAt once to send forth sweet and bitter water?\nCan olives, brethren, on a fig-tree grow,\nOr figs on vines? no more can water flow\nFrom the same fountain sweet and bitter too.\nHe that's endu'd with wisdom and discretion\nAmongst you, let that may by the profession\nOf meekness, wisely give a demonstration,\nOf all his works, from a good conversation.\nBut if your hearts are full of bitterness\nAnd strife, boast not, nor do the truth profess.\nThis wisdom is not from above descending,\nBut earthly, sensual, and to evil tending:\nFor where there's strife and envying there's confusion\nAnd ev'ry evil work in the conclusion.\nBut the true wisdom that is from above,\nIs, in the first place, pure, then full of love,\nThen gentle and entreated easily,\nNext merciful, without partiality,\nFull of good fruits, without hypocrisy.\nAnd what is more, the fruits of righteousness\nIs sown in peace, of them that do make peace.\n\nCHAP. IV.\n\nFrom whence come wars and fights, come they not hence,\nEv'n from th' inordinate concupiscence\nThat in your members prompts to variance?\nYou lust and have not, kill and desire to have;\nBut ne'ertheless obtain not what you crave.\nWith war and fighting ye contend, yet have not\nThe things which you desire, because you crave not;\nYe crave but don't receive, the reason's just,\nYe crave amiss to spend it on your lust.\nYou that live in adultery, know not ye\nThe friendship of the world is enmity\nWith God? He is God's enemy therefore\nThat doth the friendship of the world adore.\nDo ye think that th' scripture saith in vain,\nThe spirit that lusts to hate, doth in you reign?\nBut he bestows more grace, wherefore he says,\nGod scorns the proud, but doth the humble raise.\nUnto the Lord therefore submissive be,\nResist the devil and he'll from you flee.\nDraw nigh to God, and he'll to you draw nigh.\nMake clean your hands you sinners, purify\nYour hearts you double-minded, weep and mourn,\nAnd be afflicted, let your laughter turn\nTo sorrow, and your joy to sadness: stoop\nBefore the Lord, and he will lift you up.\nMy brethren, speak not evil of each other;\nHe that doth judge and speak ill of his brother,\nDoth judge and speak ill of the law; therefore\nIf thou dost judge the law, thou art no more\nA doer of the same, but dost assume\nThe judgment-seat, and art thyself become\nA judge thereof. There is but one law-giver,\nThat's able to destroy and to deliver;\nWho then art thou that dost condemn thy neighbour?\nGo to now, you that say, to such a place\nTo-morrow will we go, and for the space\nOf one whole year, or so, will there remain,\nAnd buy and sell, and get great store of gain:\nWhereas ye know not what a day may do.\nFor what's the life of man? Ev'n like unto\nA vapour, which, tho' for a while it may\nAppear, it quickly vanisheth away.\nSo that ye ought to say, If God permit\nUs life and health, we will accomplish it.\nBut now ye glory in your confidence,\nSuch glorying is of evil consequence.\nHe therefore that doth know, and doth not act\nThe thing that's good, doth guilt thereby contract.\n\nCHAP. V.[13]\n\nGo to now, O ye rich men, howl and cry,\nBecause of your approaching misery:\nYour riches are corrupted, and the moths\nHave ent'red, and have eaten up your clothes.\nYour gold and silver's canker'd, and the rust\nThereof, shall be an evidence that's just\nAgainst you, and like fire your flesh devour:\nAgainst the last days ye have heap'd up store.\nThe hire of them that reaped down your field,\nThe which by you is wrongfully withheld.\nCries, and the voice thereof hath reach'd the ears\nEv'n of the God of sabbath, and he hears.\nYour lives in pleasure ye on earth have led,\nAnd as in days of slaughter nourished\nYour wanton hearts, and have condemn'd and slain\nThe just, and he doth not resist again.\nBe patient therefore, brethren, ev'n unto\nThe coming of the Lord: behold, ev'n so\nThe husbandman expecteth patiently\nThe precious increase of the earth to see,\nWith patience waiting till he doth obtain\nThe showers of early and of latter rain.\nSo be ye patient, fixing stedfastly\nYour hearts, for the coming of the Lord draws nigh.\nGrieve not each other, brethren, lest ye bear\nThe condemnation;[14] lo! the judge stands near.\nThe prophets, brethren, who all heretofore\nIn the name of the Lord their witness bore,\nTake for examples in their sufferings\nAnd patience: they that endure such things,\nYe know are counted blest. Have ye not read\nOf Job, how patiently he suffered?\nHave ye not seen in him what was God's end;\nHow he doth pity and great love extend?\nMy brethren, but above all things forbear,\nBy heav'n or earth, or otherwise to swear;\nBut let your yea be yea, your nay be nay,\nLest ye become reprovable I say.\nLet him sing psalms that's merry; he that's griev'd,\nLet him by prayer seek to be reliev'd.\nIf any of you by sickness be distress'd,\nLet him the elders of the church request\nThat they would come and pray for him a while;\nAnointing him in the Lord's name with oil;\nSo shall the pray'r that is of faith restore\nThe sick, and God shall raise him as before.\nAnd all th' offences which he hath committed\nShall be forgiv'n, and he shall be acquitted.\nConfess your faults each one unto his brother,\nAnd put up supplications for each other,\nThat so you may be heal'd; the fervency\nOf just men's prayers prevails effectually.\nElias was a man as frail as we are,\nAnd he was earnest with the Lord in pray'r,\nThat there might be no rain, and for the space\nOf three years and six months no rain there was:\nAnd afterward, when he again made suit,\nThe heav'n gave rain, the earth brought forth her fruit.\nIf any one shall from the truth desert,\nAnd one, my brethren, shall that man convert;\nLet him be sure, that he that doth recall\nThe poor backsliding sinner from his fall,\nShall save a soul from death, and certainly\nShall hide a multitude of sins thereby.\n\n\n\nFOOTNOTES:\n\n1. Grace Abounding, No. 3.\n\n2. George Herbert, in that admirable poem called 'The Temple,'\nintroduces his reader tot he church porch thus:--\n\n\n'Thou, whose sweet youth and early hopes enhance\nThy rate and price, and mark thee for a treasure;\nHearken unto a verser, who may chance\nRhyme thee to good, and make a bait of pleasure.\nA verse may find him, who a sermon flies,\nAnd turn delight into a sacrifice.'\n\n\n3. 'An husband,' c. i. 12.\n\n4. 'Set abroach,' in a posture to run out, or yield the liquor\ncontained.--Ed.\n\n5. 'An ephah,' a measure containing three pecks and three\npints.--Calmet.\n\n6. Similar to Christian's exclamation, when calling to Faithful\nto stop and bear him company. See Pilgrim's Progress, Part 1st.\n\n7. These lines, and those on the next page, 'The eye's the light\no' th' body,' remind one of Bunyan's style in his Apology for\nthe Pilgrim's Progress,--\n\n'Dost thou love picking meat? Or would'st thou see A man i' th'\nclouds, and hear him speak to thee?'--Ed.\n\n8. A cover, a booth, bower, or hut made of the boughs of trees.--Ed.\n\n9. 'He owes,' a contraction for 'he owneth.'--Ed.\n\n10. The word translated 'divine,' means to eye subtly, to search, to\ntry. Verse 5 may be rendered, 'And he will search deeply for it';\nand in verse 15, 'Know ye not that a man like me would search deeply,'\nalluding to the certainty of detection, but not by divination.--Ed.\n\n11. 'So naught,' so corrupt, bad, or worthless.--Ed.\n\n12. The mourning of Egypt.--Ed.\n\n13. By a typographical error, in the original edition, it is\nmisprinted CHAP. XLVI.\n\n14. How admirably does Bunyan enlarge upon this in his 'Peaceable\nprinciples yet true.'\n\n***\n\nAn Exposition on the FIRST TEN CHAPTERS OF GENESIS, And Part of\nthe Eleventh\n\nAn unfinished commentary on the Bible, found among the author's\npapers after his death, in his own handwriting; and published in\n1691, by Charles Doe, in a folio volume of the works of John Bunyan.\n\nADVERTISEMENT BY THE EDITOR\n\nBeing in company with an enlightened society of Protestant dissenters\nof the Baptist denomination, I observed to a doctor of divinity,\nwho was advancing towards his seventieth year, that my time had\nbeen delightfully engaged with John Bunyan's commentary on Genesis.\n\"What,\" said the D.D., with some appearance of incredulity, \"Bunyan\na commentator--upon Genesis!! Impossible! Well, I never heard of\nthat work of the good Bunyan before. Why, where is it to be found?\"\nYes, it is true that he has commented on that portion of sacred\nscripture, containing the cosmogony of creation--the fall of man--the\nfirst murder--the deluge--and other facts which have puzzled the\nmost learned men of every age; and he has proved to be more learned\nthan all others in his spiritual perceptions. He graduated at a\nhigher university--a university unshackled by human laws, conventional\nfeelings, and preconceived opinions. His intense study of the\nBible, guided by the teaching of the Holy Spirit, enabled him to\nthrow a new and beautiful light upon objects which are otherwise\nobscure. Oh! that young ministers, while attaining valuable\nbook learning, may see the necessity of taking a high degree in,\nand of never forgetting this Bible university! Reader, is it not\nsurprizing, that such a treatise should have remained comparatively\nhidden for more than one hundred and fifty years. It has been\nreprinted in many editions of Bunyan's works: but in all, except\nthe first, with the omission of the scripture references; and with\nerrors of so serious a character as if it was not intended to be\nread. Even in printing the text of Genesis 7:7 Noah's three sons\ndo not enter the ark! although in 8:16 they are commanded to go\nforth out of the ark. It is now presented to the public exactly\nas the author left it, with the addition of notes, which it is\nhoped will illustrate and not encumber the text.\n\nThis exposition is evidently the result of long and earnest study\nof the holy scriptures. It is the history of the creation and of\nthe flood explained and spiritualized, and had it been originally\npublished in that form and under a proper title, it would most probably\nhave become a very popular work. The author's qualifications for\nwriting this commentary were exclusively limited to his knowledge\nof holy writ. To book learning he makes no pretensions. He tells\nus that in his youth \"God put it into my parents hearts to put me\nto school, to learn to read and write as other poor men's children;\nthough, to my shame, I confess, I did soon lose that little I\nlearnt even almost utterly.\" In after life, his time was occupied\nin obtaining a livelihood by labour. When enduring severe mental\nconflicts, and while he maintained his family by the work of\nhis hands, he was an acceptable pastor, and extensively useful\nin itinerant labours of love in the villages round Bedford. His\nhumility, when he had used three common Latin words, prompted him\nto say in the margin, \"The Latine I borrow.\" And this unlettered\nmechanic, when he might have improved himself in book wisdom, was\nshut up within the walls of a prison for nearly thirteen years,\nfor obeying God, only solaced with his Bible and Fox's Book of\nMartyrs. Yet he made discoveries relative to the creation, which\nhave been very recently again published by a learned philosopher,\nwho surprised and puzzled the world with his vestiges of creation.\nOmitting the fanciful theories of the vestige philosopher, his\ntwo great facts, proved by geological discoveries, are--\n\nI. That when the world was created and set in motion, it was upon\nprinciples by which it is impelled on to perfection--a state of\nirresistible progress in improvement. This is the theory of Moses:\nand Bunyan's exposition is, that all was finished, even to the\ncreation of all the souls which were to animate the human race,\nand then God rested from his work.\n\nII. The second geological discovery is that the world was far\nadvanced towards perfection producing all that was needful for\nhuman life, before man was created. Upon this subject, Bunyan's\nwords are--\"God shews his respect to this excellent creature, in\nthat he first provideth for him before he giveth him his being.\nHe bringeth him not to an empty house, but to one well furnished\nwith all kind of necessaries, having beautified the heaven and the\nearth with glory, and all sorts of nourishment for his pleasure\nand sustenance.\" But the most pious penetration is exhibited in\nthe spiritualizing of the creation and of the flood--every step\nproduces some type of that new creation, or regeneration, without\nwhich no soul can be fitted for heaven. The dim twilight before the\nnatural sun was made, is typical of the state of those who believed\nbefore Christ, the Sun of righteousness, arose and was manifested.\nThe fixed stars are emblems of the church, whose members all\nshine, but with different degrees of lustre--sometimes eclipsed,\nand at others mistaken for transient meteors. The whales and lions\nare figures of great persecutors. But the most singular idea of all\nis, that the moral degradation of human nature before the flood,\nwas occasioned by hypocrisy and persecution for conscience sake,\narising from governors interfering with matters of faith and\nworship; in fact, that a STATE CHURCH occasioned the deluge--and\nsince that time has been the fruitful source of the miseries and\nwretchedness that has afflicted mankind. His prediction of the\noutpouring of the Spirit in the conversion of sinners, when the\nchurch shall be no longer enthralled and persecuted by the state,\nis remarkable. \"O thou church of God in England, which art now\nupon the waves of affliction and temptation, when thou comest out\nof the furnace, if thou come out at the bidding of God, there shall\ncome out with thee, the fowl, the beast, and abundance of creeping\nthings. O Judah, he hath set an harvest for thee, when I returned\nthe captivity of my people.\" May this prediction soon be verified,\nand the temporal government no longer vex and torment the church\nby interfering with spiritual things.\n\nIt is remarkable that of the vast number of pious and enlightened\nmechanics who adorn this country and feed its prosperity, so few\nread the extraordinary writings of John Bunyan, a brother mechanic;\nfor with the exception of the Pilgrim's Progress and Holy War,\nthey are comparatively little known. His simple but illustrative\ncommentary--his book of Antichrist--his solemn and striking treatise\non the resurrection and final judgment--in fact, all his works,\nare peculiarly calculated to inform the minds of the millions--to\nreform bad habits, and, under the divine blessing, to purify the\nsoul with that heavenly wisdom which has in it the promise of the\nlife that now is as well as of that which is to come. It is also\na fact which ought to be generally known, that those preachers who\nhave edited Bunyan's works and have drunk into his spirit, have\nbeen most eminently blessed in their ministry; Wilson, Whitefield,\nand Ryland, can never be forgotten. If the thousands of godly\npreachers who are scattered over our comparatively happy island\nwere to take Bunyan's mode of expounding scripture as their\npattern, it would increase their usefulness, and consequently\ntheir happiness, in the great work of proclaiming and enforcing\nthe doctrines of the gospel.\n\nGEO OFFOR.\n\nAN EXPOSITION ON THE FIRST TEN CHAPTERS OF GENESIS, AND PART OF\nTHE ELEVENTH\n\nIn the first edition of this commentary, a series of numbers from\n1 to 294 were placed in the margin, the use of which the editor\ncould not discover; probably the work was written on as many scraps\nof paper, thus numbered to direct the printer. They are omitted,\nlest, among divisions and subdivisions, they should puzzle the\nreader.\n\nCHAPTER II. Of God.\n\nGod is a Spirit (John 4:24), eternal (Deu 33:27), infinite (Rom\n1:17-20), incomprehensible (Job 11:7), perfect, and unspeakably\nglorious in his being, attributes, and works (Gen 17:51; Isa 6:3;\nExo 33:20). \"The eternal God.\" \"Do not I fill heaven and earth?\nsaith the Lord\" (Jer 23:24). \"Neither is there any creature that\nis not manifest in his sight\" (Heb 4:13; Pro 15:11).\n\nIn his attributes of wisdom, power, justice, holiness, mercy, &c.,\nhe is also inconceivably perfect and infinite, not to be comprehended\nby things in earth, or things in heaven; known in the perfection\nof his being only to himself. The seraphims cannot behold him,\nbut through a veil; no man can see him in his perfection and live.\n\nHis attributes, though apart laid down in the word of God, that\nwe, being weak, might the better conceive of his eternal power\nand godhead; yet in him they are without division; one glorious\nand eternal being. Again, though sometimes this, as of wisdom, or\nthat, as of justice and mercy, is most manifest in his works and\nwonders before men; yet every such work is begun and completed by\nthe joint concurrence of all his attributes. No act of justice is\nwithout his will, power, and wisdom; no act of mercy is against\nhis justice, holiness and purity. Besides, no man must conceive\nof God, as if he consisted of these attributes, as our body doth\nof its members, one standing here, another there, for the completing\npersonal subsistence. For though by the word we may distinguish,\nyet may we not divide them, or presume to appoint them their\nplaces in the Godhead. Wisdom is in his justice, holiness is in\nhis power, justice is in his mercy, holiness is in his love, power\nis in his goodness (1 John 1:9, Num 14:17,18).\n\nWherefore, he is in all his attributes almighty, all-wise, holy and\npowerful. Glory is in his wisdom, glory is in his holiness, glory\nis in his mercy, justice, and strength; and \"God is love\" (1 John\n4:16).[1]\n\nII. Of the Persons or Subsistances in the Godhead.\n\nThe Godhead is but one, yet in the Godhead there are three. \"There\nare three that can bear record in heaven\" (1 John 5:7-9). These\nthree are called \"the Father, the Son [Word], and the Holy Spirit\";\neach of which is really, naturally and eternally God: yet there\nis but one God. But again, because the Father is of himself, the\nSon by the Father, and the Spirit from them both, therefore to\neach, the scripture not only applieth, and that truly, the whole\nnature of the Deity, but again distinguisheth the Father from\nthe Son, and the Spirit from them both; calling the Father HE, by\nhimself; the Son HE, by himself; the Spirit HE, by himself. Yea,\nthe Three of themselves, in their manifesting to the church what\nshe should believe concerning this matter, hath thus expressed\nthe thing: \"Let us make man in OUR image, after OUR likeness\" (Gen\n1:26). Again, \"The man is become as one of US\" (Gen 3:22). Again,\n\"Let US go down, and there confound their language\" (Gen 11:6,7).\nAnd again, \"Whom shall I send, and who will go for US?\" (Isa 6:8).\nTo these general expressions might be added, That Adam heard the\nvoice of the Lord God walking in the midst of the garden: Genesis\n3:8. Which voice John will have, to be one of the Three, calling\nthat which Moses here saith is the voice, the word of God: \"In the\nbeginning,\" saith he, \"was the word\": the voice which Adam heard\nwalking in the midst of the garden. This word, saith John, \"was\nwith God,\" this \"word was God. The same was in the beginning with\nGod\" (John 1:1,2). Marvellous language! Once asserting the unity\nof essence, but twice insinuating a distinction of substances\ntherein. \"The word was with God, the word was God, the same was\nin the beginning with God.\" Then follows, \"All things were made\nby him,\" the word, the second of the three.\n\nNow the godly in former ages have called these three, thus in the\nGodhead, Persons or Subsistances; the which, though I condemn not,\nyet choose rather to abide by scripture phrase, knowing, though\nthe other may be good and sound, yet the adversary must needs more\nshamelessly spurn and reject, when he doth it against the evident\ntext.\n\nTo proceed the, First, There are Three. Second, These three are\ndistinct.\n\nFirst, By this word Three, is intimated the Father, the Word, and\nthe Holy Ghost, and they are said to be three, 1. Because those\nappellations that are given them in scripture, demonstrate them so\nto be, to wit, Father, Son and Holy Ghost. 2. Because their acts\none towards another discover them so to be.\n\nSecondly, These three are distinct. 1. So distinct as to be more\nthan one, only: There are three. 2. So distinct as to subsist\nwithout depending. The Father is true God, the Son is true God,\nthe Spirit is true God. Yet the Father is one, the Son is one,\nthe Spirit is one: The Father is one of himself, the Son is one\nby the Father, the Spirit is one from them both. Yet the Father is\nnot above the Son, nor the Spirit inferior to either: The Father\nis God, the Son is God, the Spirit is God.\n\nAmong the three then there is not superiority. 1. Not as to time;\nthe Father is from everlasting, so is the Son, so is the Spirit.\n2. Not as to nature, the Son being of the substance of the Father,\nand the Spirit of the substance of them both. 3. The fulness of\nthe Godhead is in the Father, is in the Son, and is in the Holy\nGhost.\n\nThe Godhead then, though it can admit of a Trinity, yet it admitteth\nnot of inferiority in that Trinity: if otherwise, then less or more\nmust be there, and so either plurality of gods, or something that\nis not God: so then, Father, Son and Spirit are in the Godhead,\nyet but one God; each of these is God over all, yet no Trinity of\nGods, but one God in the Trinity.\n\nExplication.--The Godhead then is common to the three, but the\nthree themselves abide distinct in that Godhead: Distinct, I say,\nas Father, and Son, and Holy Spirit. This is manifest further by\nthese several positions.\n\nFirst, Father and Son are relatives, and must needs therefore have\ntheir relation as such: A Father begetteth, a Son is begotten.\n\nProof.--\"Who hath ascended up into heaven, or descended? Who\nhath gathered the wind in his fists? Who hath bound the waters in\na garment? What is his name, and what is his son's name, if thou\ncanst tell?\" (Pro 30:4).\n\n\"God so loved the world, that he gave his only begotten Son,\" &c.\n(John 3:16).\n\n\"The Father sent the Son to be the Saviour of the world\" (1 John\n4:14).\n\nSecondly, The Father then cannot be that Son he begat, nor the Son\nthat Father that begat him, but must be distinct as such.\n\nProof.--\"I am one that bear witness of myself, and the Father that\nsent me beareth witness of me\" (John 8:17,18).\n\n\"I came forth from the Father, and am come into the world\"; again,\n\"I leave the world, and go to the Father\" (John 16:28).\n\n\"The Father judgeth no man, but hath committed all judgment unto\nthe Son: That all men should honour the Son, even as they honour\nthe Father\" (John 5:22,23).\n\nThirdly, The Father must have worship as a Father, and the Son as\na Son.\n\nProof.--They that worship the Father must worship him \"in spirit\nand in truth: for the Father seeketh such to worship him\" (John\n4:23,24).\n\nAnd of the Son he saith, and \"when he bringeth in the first begotten\ninto the world, he saith, And let all the angels of God worship\nhim\" (Heb 1:6).\n\nFourthly, The Father and Son have really these distinct, but\nheavenly, relative properties, that discover them, as such, to be\ntwo as well as one.\n\nProof.--\"The Father loveth the Son, and sheweth him all things\"\n(John 5:20).\n\n\"Therefore doth my Father love me, because I lay down my life,\nthat I might take it again\" (John 10:17). The Father sent the Son;\nthe Father commanded the Son; the Son prayed to the Father, and\ndid always the things that pleased him.\n\nThe absurdities that flow from the denial of this are divers, some\nof which hereunder follow.\n\n1. Absurdity.--It maketh void all those scriptures that do affirm\nthe doctrine; some of which you have before.\n\n2. Absurdity.--If in the Godhead there be but one, not three, then\nthe Father, Son, or the Spirit, must needs be that one, if any one\nonly: so then the other two are nothing. Again, If the reality of\na being be neither in the Father, Son, nor Spirit, as such, but\nin the eternal deity, without consideration of Father, Son, and\nSpirit as three; then neither of the three are anything but notions\nin us, or manifestations of the Godhead; or nominal distinctions;\nso related by the word; but if so, then when the Father sent the\nSon, and the Father and Son the Spirit, one notion sent another,\none manifestation sent another. This being granted, this unavoidably\nfollows, there was no Father to beget a Son, no Son to be sent to\nsave us, no Holy Ghost to be sent to comfort us, and to guide us\ninto all the truth of the Father and Son, &c. The most amounts but\nto this, a notion sent a notion, a distinction sent a distinction,\nor one manifestation sent another. Of this error these are the\nconsequences, we are only to believe in notions and distinctions,\nwhen we believe in the Father and the Son; and so shall have no\nother heaven and glory, than notions and nominal distinctions can\nfurnish us withal.\n\n3. Absurdity.--If Father and Son, &c., be no otherwise three, than\nas notions, names, or nominal distinctions; then to worship these\ndistinctly, or together, as such, is to commit most gross and\nhorrible idolatry: For albeit we are commanded to fear that great\nand dreadful name, The Lord our God; yet to worship a Father, a\nSon, and Holy Spirit in the Godhead, as three, as really three as\none, is by this doctrine to imagine falsely of God, and so to break\nthe second commandment: but to worship God under the consideration\nof Father, and Son, and Holy Ghost, and to believe them as really\nthree as one when I worship, being the sum and substance of the\ndoctrine of the scriptures of God, there is really substantially\nthree in the eternal Godhead.\n\nBut to help thee a little in thy study on this deep.\n\n1. Thou must take heed when thou readest, there is in the Godhead,\nFather, and Son, &c., that thou do not imagine about them according\nto thine own carnal and foolish fancy; for no man can apprehend\nthis doctrine but in the light of the word and Spirit of God. \"No\nman knoweth the Son, but the Father; neither knoweth any man the\nFather, save the Son; and he to whom the Son will reveal him\" (Matt\n11:27). If therefore thou be destitute of the Spirit of God, thou\ncanst not apprehend the truth of this mystery as it is in itself,\nbut will either by thy darkness be driven to a denial thereof; or\nif thou own it, thou wilt (that thy acknowledgment notwithstanding)\nfalsely imagine about it.\n\n2. If thou feel thy thoughts begin to wrestle about this truth,\nand to struggle concerning this one against another; take heed\nof admitting of such a question, How can this thing be? For here\nis no room for reason to make it out, here is only room to believe\nit is a truth. You find not one of the prophets propounding an\nargument to prove it; but asserting it, they let it lie, for faith\nto take it up and embrace it.\n\n\"The grace of the Lord Jesus Christ, and the love of God, and the\ncommunion of the Holy Ghost, be with you all. Amen\" (2 Cor 13:14).\n\nIII. Of the Creation of the World (Gen 1).\n\nThe Apostle saith, That \"to us there is but one God, the Father,\nof whom are all things, and we in him, and one Lord Jesus Christ,\nby whom are all things, and we by him\" (1 Cor 8:6). \"God that\nmade the world\" (Acts 17:24). \"All things were made by him; and\nwithout him was not any thing made that was made\" (John 1:3). This\nworld therefore had a beginning, and was created by the God of\nheaven. Which work, because it is wonderful, and discovereth much\nof the greatness, of the wisdom and power of the eternal Godhead,\nit behoveth such poor mortals as we to behold these works of the\nmighty God, that thereby we may see how great he is, and be made\nto cry out, What is man! [2] (Psa 8:3,4)\n\nNow in the creation of the world we may consider several things;\nas, What was the order of God in this work? And, whether there\nwas a secret or mystery in this work containing the truth of some\nhigher thing? For the first of these:\n\nOf the Order of God in Making the World.\n\n[THE HEAVEN.]\n\nAlthough God be indeed omnipotent, and not only can, but doth\ndo whatsoever he will; and though to do his works he needeth not\nlength of time; yet it pleased him best, in the creation of the\nworld (though it could, had it pleased him, have done all by one\nonly word) to proceed by degrees from one thing to another, to\nthe completing of six days' work in the making thereof.\n\nAnd forasmuch as this work went on by degrees, now this thing,\nand then another, it may not be amiss, if in our discourse on\nthis wonderful work, we begin where God began; and if we can, go\nwondering after him who hath thus wrought.\n\n1. The first thing that God made was time; I say, it was time: All\nthe plain in which he would build this beautiful world; he made\nnothing before, but in the beginning: \"In the beginning God created\nthe heaven and the earth\" (Gen 1:1). In the beginning of time.\n\"For in six days the LORD made heaven and earth, the sea, and all\nthat in them is\" (Exo 20:11). Therefore the first day must first\nhave a beginning to be. Whatsoever was before time, was eternal;\nbut nothing but God himself is eternal, therefore no creature was\nbefore time. Time, therefore, which was indeed the beginning, was\nthe first of the creatures of God.\n\n2. I think, the second of creatures that the Lord created, were\nthe holy angels of God, they being called the morning stars, as\ncreated and shining in the morning of the world; and therefore\nthey are said to be by, when the corner-stone of the universe was\nlaid; that is, when he \"laid the foundations\" of the world: Then\n\"the morning stars sang together, and all the sons of God shouted\nfor joy\" (Job 5:4-7).\n\n3. I think the third thing that the Lord created, was these large\nand copious heavens; for they are mentioned with respect to their\nbeing before the earth, or any visible creature. \"In the beginning\nGod created the heavens\" (Gen 1:1), &c. Neither do I think that\nthe heavens were made of that confused chaos that afterwards we\nread of. It is said, he stretched out the heavens as a curtain, and\nwith his hand he hath spanned the heavens (Psa 104:2; Isa 40:22;\n48:13).; intimating, that they were not taken out of that formless\nheap, but were immediately formed by his power. Besides, the\nHoly Ghost, treating of the creating of heaven and earth, he only\nsaith, The earth was void, and without form; but no such thing of\nthe heavens.\n\n[THE EARTH.]\n\n4. The fourth thing that God created, it was (in mine opinion) that\nchaos, or first matter, with which he in the six days framed this\nearth, with its appurtenances; for the visible things that are\nhere below, seem to me to be otherwise put into being and order,\nthan time, the angels, and the heavens, they being created in\ntheir own simple essence by themselves: But the things that are\nvisibly here below, whatever their essence and nature be, they\nwere formed of that first deformed chaos. \"In the beginning God\ncreated the heaven and the earth, and the earth was without form\nand void\" (Gen 1:1,2). He saith not so of the heavens; they, as\nI said, were at first stretched forth as a curtain; indeed they\nwere afterwards garnished with the beauty which we now behold;\nbut otherwise they had, at their first instant of being, that form\nwhich now they have. This seems clear by the antithesis which the\nHoly Ghost put between them, God created the heaven and the earth,\nbut \"the earth was without form and void\" (Gen 1:2). The earth\nwas without form, &c., without order; things were together on a\nconfused heap; the waters were not divided from the earth, neither\ndid those things appear which are now upon the face of the earth;\nas man, and beast, fish, fowls, trees, and herbs; all these did\nafterwards shew themselves, as the word of God gave them being, by\ncommanding their appearance, in what form, order, place and time\nhe in himself had before determined; but all, I say, took their\nmatter and substance of that first chaos, which he in the first\nday of the world had commanded to appear, and had given being\nto: And therefore 'tis said, God said, Let the earth bring forth\ngrass, herbs, trees, &c., (v 12) and that the waters brought forth\nthe fish, and fowl, yea, even to the mighty whales (vv 21,22).\nAlso the earth brought forth cattle, and creeping things (v 24).\nAnd that God made man of the dust of the ground (3:19). All these\nthings therefore were made of, or caused by his word distinctly\nto appear, and be after its kind, of that first matter which he\nhad before created by his word. Observe therefore, That the matter\nof all earthly things was made at the same instant, but their\nforming, &c., was according to the day in which God gave them\ntheir being, in their own order and kind. And hence it is said,\nthat after that first matter was created, and found without form\nand void, that the Spirit of God moved upon the face of the waters;\nthat is to work, and cause those things to appear in their own\nessence and form, which, as to matter and substance, was before\ncreated: Wherefore it follows, And God said, Let there be light;\nand God divided the light from the darkness, &c. Now he set to\nputting in frame that which before lay in disorder and confusion:\nAnd this was a great part of the six days' work; I say, a great\npart, but not all; for (as I said) before that time, the angels,\nand the heavens were made; yea, after the beginning of the morning\nof the first day. I am of the belief, that other things also, that\nwere formed after, were not made of that first chaos, as the sun,\nthe moon, the stars, the light, the souls of men, and possibly\nthe air, &c. The sun, and moon, and stars, are said to be made\nthe fourth day, yet not of the body of heaven itself, much less,\nin my opinion, of any earthly matter: God made them, and set them\nin the firmament of heaven (vv 16,17). So the light that was made\nbefore, it seems to be a thing created after the heavens and the\nearth were created: Created, I say, as a thing that wanted a being\nbefore, any otherwise, than in the decree of God: and God said,\nLet there be light; Let it have a being (v 3). And so, though\nthe body of man was made of the substance of earth, yet as to his\nsoul, it is said, God breathed into his nostrils the breath of\nlife, and man became a living soul (2:7).\n\nWhether there was a secret or mystery in this work, containing the\ntruth of some higher thing.\n\nThough God in very deed, by his eternal power, created heaven and\nearth of things that do not appear, we that are Christians believe:\nyet in this his wonderful work, neither his will or understanding\ndid here terminate, or make a stop; but being infinite in wisdom,\nhe made them, that both as to matter and manner, they might present\nunto us, as in a mystery, some higher and more excellent thing;\nin this wisdom he made them all. And hence it is that other things\nare also called a creation: As, 1. The essential conversion of a\nsinner (2 Cor 5:17). 2. The recovery of the church from a degenerate\nstate (Rev 21:5).\n\nAnd therefore, as Moses begins with the creation of the world, so\nJohn begins with the gospel of salvation (Gen 1:1; John 1:1). There\nis also besides many excellent things in the manner and order of the\ncreation of the world, held forth to those that have understanding:\nSome of which I may touch upon by way of observation. But to begin\nwith the first:\n\nThe first appearance of this earthy part of the world, is recorded\nto be but a formless and void heap or chaos; and such is man before\na new creation: formless, I mean, as to the order of the Testament\nof Christ, and void of the holy order thereof: And hence Jeremiah,\nwhen he would set forth the condition of a wicked people, he doth\nit under this metaphor: \"I beheld [saith he] the earth, and, lo,\nit was without form and void\" (Jer 4:23). Indeed, the world would\nmake this a type of Christ; to wit, a man of no form or comeliness\n(Isa 53:2). But 'tis only true of themselves; they are without a\nNew Testament impression upon them; they are void of the sovereign\ngrace of God. So then the power of God gave the world a being, but\nby his word he set it in form and beauty; even as by his power he\ngives a being to man, but by his word he giveth him New Testament\nframing and glory (Eph 2:10-13). This is still followed by that\nwhich follows:\n\nAnd darkness was upon the face of the deep (v 2).\n\nThe Deep here, might be a type of the heart of man before conversion;\nand so Solomon seems to intimate. Now as the darkness of this world\ndid cover the face of this first chaos; so spiritual darkness the\nheart of the sons of men: and hence they are said to be darkened,\nto be in darkness, yea, to be very darkness itself.\n\n\"And the Spirit of God moved upon the face of the waters.\"\n\nA blessed emblem of the word of God in the matter of regeneration;\nfor as the first chaos remained without form, and void, until the\nSpirit of God moved to work upon it, and by working, to put this\nworld into frame and order; so man, as he comes into the world,\nabides a confused lump, an unclean thing; a creature without New\nTestament order, until by the Spirit of the Lord he is transformed\ninto the image of Jesus Christ (Gal 1:15).\n\n\"And the Spirit of God moved upon the face.\"\n\nSolomon compares the heart to a man's face; because as in the face\nmay be discerned whether there is anger or otherwise; so by the\ninclinations of the heart are discovered the truth of the condition of\nthe man, as to his state either for heaven or hell. And besides,\nas the Spirit of God moved upon the face of the waters; so in\nthe work of our conversion, the Spirit of God beginneth with the\nheart of the sons of men; because the heart is the main fort (Acts\n2:37). Now if the main fort be not taken, the adversary is still\ncapable of making continual resistance. Therefore God first\nconquers the heart; therefore the Spirit of God moveth upon the\nface of our heart, when he cometh to convert us from Satan to God.\n\n\"And God said, Let there be light.\"\n\nThis is the first thing with which God began the order of the\ncreation; to wit, light, \"Let there be light\": From which many\nprofitable notes may be gathered, as to the order of God in the\nsalvation of the soul. As,\n\n1. When the Holy Ghost worketh upon us, and in us, in order to\na new creation; he first toucheth our understanding, that great\npeace of the heart, with his spiritual illumination (Matt 4:16).\nHis first word, in order to our conversion, is, Let there be light:\nlight, to see their state by nature; light, to see the fruits and\neffects of sin; light, to see the truth and worth of the merits\nof Jesus Christ; light, to see the truth and faithfulness of God,\nin keeping promise and covenant with them that embrace salvation\nupon the blessed terms of the gospel of peace (Heb 10:32). Now\nthat this word, Let there be light, was a semblance of the first\nwork of the Holy Ghost upon the heart, compare it with that\nof Paul to the Corinthians; \"For God, who commanded the light to\nshine out of darkness,\" that is, at the beginning of the world,\n\"hath shined in our hearts to give the light of the knowledge of\nthe glory of God in the face of Jesus Christ\" (2 Cor 4:6).\n\n2. \"And God said, Let there be light.\" As here, the light of this\nworld; so in conversion, the light of the New Testament of Christ,\nit comes by the word of God. No word, no light: therefore the\napostle saith, He \"hath brought life and immortality to light\nthrough the gospel\" (2 Tim 1:10). And therefore Paul saith again,\nThat salvation is manifest through preaching, through the expounding\nor opening of the word of faith.\n\n3. \"And God said, Let there be light; and there was light\": He\nspake the word, and it was done; all that darkness that before\ndid cover the face of the deep, could not now hinder the being of\nlight. So neither can all the blindness and ignorance that is in\nthe heart of man, hinder the light of the knowledge of the glory\nof God in the face of Jesus Christ (Rev 3:7). When it pleaseth\nGod to reveal, it is revealed; when he openeth, none can shut: He\nsaid, Let there be light, and there was light.\n\nAnd God saw that the light was good. Truly the light is good (saith\nSolomon) and a pleasant thing it is for the eye to behold the sun.\nIt was good, because it was God's creature; and so in the work of\ngrace that is wrought in our hearts, that light of the new covenant,\nit is good, because it is God's work, the work of his good pleasure\n(2 Thess 1:11); that good work which he hath not only begun, but\npromised to fulfil until the day of Jesus Christ (Phil 1:6).\n\nGod saw that the light was good. The darkness that before did cover\nthe face of the waters, was not a creature of God, but a privation,\nor that which was caused by reason that light was not as yet in\nthe world: so sin, that darkness that might be felt, is not the\nworkmanship of God in the soul, but that which is the work of the\ndevil; and that taketh occasion to be, by reason that the true\nlight, as yet, doth not shine in the soul.\n\n\"And God divided the light from the darkness.\" As Paul saith, What\ncommunion hath light with darkness? they cannot agree to dwell\ntogether (2 Cor 6:14). We see the night still flies before the day,\nand dareth not come upon us again, but as the light diminisheth\nand conveyeth itself away. So it is in the new creation; before\nthe light of the glorious gospel of Christ appears, there is night,\nall night, in the soul (Eph 5:8): but when that indeed doth shine\nin the soul, then for night there is day in the soul: \"Ye were\ndarkness [saith Paul] but now are ye light in the Lord\" (v 9): And,\n\"The darkness is past [saith John] and the true light now shineth\"\n(1 John 2:8).\n\n\"And God divided the light from the darkness.\"\n\nGod took part with the light, and preserved it from the darkness.\nBy these words, it seems that darkness and light began the quarrel,\nbefore that bloody bout of Cain and Abel (Gal 5:17). The light and\nthe darkness struggled together, and nothing could divide or part\nthem but God. Darkness is at implacable enmity with light in the\ncreation of the world; and so it is in that rare work of regeneration,\nthe flesh lusteth against the spirit, and the spirit against the\nflesh; as Peter saith, Fleshly lusts, they war against the soul.\nThis every Christian feels, and also that which I mentioned before,\nnamely, That before he be capable of opposing antichrist, with\nAbel, in the world, he findeth a struggling in his own soul between\nthe light and the darkness that is there.\n\n\"And God called the light Day, and the darkness he called Night.\"\n\nGod doth not only distinguish by separating, but also by certain\ncharacters; that things which are distinguished and separate, may\nto us be the better known; he did so here in the work of creating\nthe world, and he doth so also in the great concern of man's\neternal happiness. The place of felicity is called heaven: The\nplace of torment is called hell: that which leads to hell is called\nsin, transgression, iniquity, and wickedness; that which leads to\nheaven, righteousness, holiness, goodness and uprightness: even as\nin these types God called the light day, of which the godly are\nthe children (1 Thess 5:5); but the darkness he called night, of\nwhich all ungodly men are the inhabiters and children also. Thus\nafter the Spirit of God had moved upon the face of the waters;\nafter God had commanded the light to shine, and had divided between\nthe light and the darkness, and had characterized them by their\nproper names, he concludes the first day's work, \"And the evening\nand the morning were the first day.\" In which conclusion there is\nwrapped up a blessed gospel-mystery; for God, by concluding the\nfirst day here, doth shew us how we ought to determine that one\nis made indeed a Christian: Even then when the Spirit of God hath\nmoved upon the face of the heart, when he hath commanded that light\nshould be there, when he divideth between, or setteth the light\nat variance with the darkness; and when the soul doth receive the\ncharacters of both, to observe them, and carry it to each according\nto the mouth of God.\n\n\"And God saith, Let there be a firmament\" (v 6).\n\nThis firmament he calleth heaven (v 8). Now this firmament, or\nheaven, was to make a separation, or to divide between the waters\nand the waters (v 7); To separate, I say, the waters from the\nwaters; the waters which were under the firmament, from the waters\nwhich were above the firmament. Now by waters is signified in\nthe scriptures many things, as afflictions, worldly people (Psa\n69:1,2), and particularly the saints (Rev 19:6); but in this place\nis figured forth, all the people in the world, but so as consisting\nof two parts, the children of God, and the children of the wicked\none: They under the heaven, figure out the world, or ungodly:\nthey above the firmament, the elect and chosen of God. And hence\nin scripture the one is called heaven, and the other is called\nearth, to signify the separation and difference that there is\nbetween the one and the other.\n\n\"And God made the firmament, and divided the waters--from the\nwaters.\"\n\nIndeed the world think that this separation comes, or is made,\nthrough the captiousness of the preacher: But in truth it is the\nhandy work of God; And God made the firmament, and God divided,\n&c. \"I,\" saith he, \"will put enmity between thee and the woman,\nand between thy seed and her seed\" (Gen 3:15). The good seed are\nthe children of the kingdom of God, but the bad are the children\nof the wicked one (Matt 13:38).\n\n\"And God made the firmament, and divided the waters which were under\nthe firmament, from the waters which were above the firmament:\nand it was so\" (v 7).\n\nWhatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again,\nWhat he hath made crooked, who can make straight? (Eccl 1:15). He\nsaid it in the beginning, and behold how it hath continued! Yea,\nthough there hath been endeavours on Satan's part, to mingle his\nchildren with the seed of men; yet it hath not been possible they\nshould ever cleave one to another, \"even as iron is not mixed\nwith clay\" (Dan 2:43). Yea, let me add further, What laws have\nbeen made, what blood hath been shed, what cruelty hath been used,\nand what flatteries and lies invented, and all to make these two\nwaters and people one? And yet all hath failed, and fallen short\nof producing the desired effect; for the Lord hath made a firmament,\neven heaven itself hath divided between them.\n\n\"And God called the firmament heaven. And the evening and the\nmorning were the second day\" (v 8).\n\nAfter the waters were divided from the waters, God called the cause\nof dividing, heaven; and so concluded the second day's work. And\nindeed it was a very great work, as in the antitype we feel it to\nthis very day. Dividing work is difficult work, and he that can,\naccording to God, completely end and finish it, he need do no more\nthat day of his life.\n\n\"And God said, Let the waters under the heaven be gathered together\nunto one place, and let the dry land appear: and it was so\" (v\n9).\n\nAlthough in the second day's work, the waters above the firmament,\nand those that be under, are the two peoples, or great families\nof the world (Pro 8:31); yet because God would shew us by things\non earth, the flourishing state of those that are his (Hosea 10:12;\nJoel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express\nhis mind by another kind of representation of things (Jer 4:3,4):\n\"And God said, Let the waters under the heaven be gathered together\nunto one place; and let the dry land appear.\" The waters here\nsignifying the world; but the fruitful earth, the thrifty church\nof God. That the fruitful earth is a figure of the thriving church\nof God in this world, is evident from many scriptures, (and there\nwas nothing but thriftiness till the curse came). And hence it is\nsaid of the church, That she should break the clods of the ground;\nthat she should sow righteousness, and reap it; that she should not\nsow among thorns; that if this be done, the heart is circumcised,\nand spiritual fruit shall flow forth, and grow abundantly: And\nhence again it is that the officers and eminent ones in the church,\nare called vines, trees, and other fruitful plants. And hence it\nis said again, When the Lord reigneth, let the earth (that is,\nthe church) rejoice. That earth which bringeth forth fruit meet\nfor him by whom it is dressed, receiveth blessing from God. In\nall which places, and many more that might be named, the earth is\nmade a figure of the church of God; and so I count it here in this\nplace.\n\n\"And God said, Let the waters under the heaven be gathered into\none place.\"\n\nLet them be together: It is not thus of all waters, but of the sea,\nwhich is still here a type of the world. Let them be so together,\nthat the earth may appear; that the church may be rid of their\nrage and tumult, and then she will be fruitful, as it follows in\nthis first book of Genesis. The church is then in a flourishing\nstate, when the world is farthest off from her, and when the\nroaring of their waves are far away. Now therefore let all the\nwicked men be far from thence (Ezra 6:6): The Lord gather these\nwaters, which in another place are called the doleful creatures,\nand birds of prey; Let these, O Lord, be gathered together to\ntheir own places, and be settled in the land of Shinar upon their\nown base (Zech 5:11): Then the wilderness and the solitary places\nshall be glad for them; that is, for that they are departed thence,\nthe desert shall rejoice and blossom as a rose (Isa 34 and 35).\n\n\"And God called the dry land Earth; and the gathering together of\nthe waters called he seas: and God saw that it was good\" (v 10).\n\nGod saw, that to separate the waters from the earth was good: And\nso it is, for then have the churches rest. Then doth this earth\nbring forth her fruit, as in the 11th and 12th verses may here be\nseen.\n\n\"And God said, Let there be lights in the firmament of the heaven\"\n(v 14).\n\nThe wisdom of God, is there to make use of figures and shadows,\neven where most fit things, the things under consideration, may be\nmost fitly demonstrated. The dividing the waters from the waters,\nmost fitly doth show the work of God in choosing and refusing; by\ndividing the waters from the earth, doth show how fruitful God's\nearth, the church is, when persecutors are made to be far from\nthence.\n\nWherefore he speaketh not of garnishing of his church until he\ncomes to this fourth day's work: by his Spirit he hath garnished\nthe heavens, that most fitly showing the glory of the church.\n\nLet there be lights; to wit, the sun, the moon, and the stars.\n\nThe sun is in this place a type of Christ, the Sun of Righteousness:\nThe moon is a type of the church, in her uncertain condition in\nthis world: The stars are types of the several saints and officers\nin this church. And hence it is that the sun is said not only to\nrule, but it, with the moon and stars, to be set for signs, and\nfor seasons, and for days, and for years, &c. (Rev 1:20). But if\nwe take the heaven for the church, then how is she beautified,\nwhen the Son of God is placed in the midst of her! (Rev 1:12,13).\nAnd how plainly is her condition made out, even by the changing,\nincreasing, and diminishing of the moon! And how excellent is that\ncongregation of men, that for light and glory are figured by the\nstars! (Matt 28:20).\n\nFrom this day's work much might be observed.\n\nFirst, That forasmuch as the sun was not made before the fourth\nday, it is evident there was light in the world before the sun was\ncreated; for in the first day God said, Let there be light, and\nthere was light. This may also teach us thus much, That before\nChrist came in person, there was spiritual light in the saints\nof God. And again, That as the sun was not made before the fourth\nday of the creation, so Christ should not be born before the\nfourth mystical day of the world; for it is evident, that Christ,\nthe true light of the world, was not born till about four thousand\nyears after the world was made. Second, As to the moon, there are\nfour things attending her, which fitly may hold forth the state\nof the church. (1.) In that she changeth from an old to a new, we\nmay conceive, that God by making her so, did it to show he would\none day make a change of his church, from a Jewish to a Gentile\ncongregation. (2.) In that she increaseth, she showeth the\nflourishing state of the church. (3.) In her diminishing, the\ndiminishing state of the church. (4.) The moon is also sometimes\nmade to look as red as blood, to show how dreadful and bloody the\nsuffering of the church is at some certain times.\n\nThird, By the stars, we understand two things. (1.) How innumerable\nthe saints, those spiritual stars shall be (Heb 11:12). (2.) How\nthey shall differ each from other in glory (1 Cor 15:41).\n\n\"And God said, Let there be lights in the firmament of the heaven,\nto divide the day from the night.\"\n\nFor though before the light was divided from the darkness, yet the\nday and night was not so kept within their bounds, as now by these\nlights they were: probably signifying, that nothing should be so\nclearly distinguished and made appear, as by the sun light of the\ngospel of Christ: for by that it is that \"the shadows flee away\"\n(Song 2:17). The light of the sun gathers the day to its hours, both\nlonger and shorter, and forceth also the night to keep within his\nbounds.\n\n\"And God made two great lights; the greater light to rule the day,\nand the lesser light to rule the night\" (v 16).\n\nSignifying, That Christ should be the light and governor of his\nchurch, which are the children of the day; but the church, a light\nto the children of the night, that by them they might learn the\nmysteries of the kingdom. Saith Christ to his own, \"Ye are the light\nof the world\": And again, \"Let your light so shine,--that men may\nsee,\" &c., for though they that only walk in the night, cannot see\nto walk by the sun, yet by the moon they may. Thus the heaven is\na type of the church, the moon a type of her uncertain state in\nthis world; the stars are types of her immovable converts; and\ntheir glory, of the differing degrees of theirs, both here, and\nin the other world. Much more might be said, but I pass this.\n\n\"And God said, Let the waters bring forth abundantly the moving\ncreature that hath life\" (v 20).\n\nThe sea, as I said, is a figure of the world; wherefore the creatures\nthat are in it, of the men of the world (Zech 13:8; Isa 60:5). This\nsea bringeth forth small and great beasts, even as the world doth\nyield both small and great persecutors, who like the fishes of prey,\neat up and devour what they can of those fish that are of another\ncondition. Now also out of the world that mystical sea, as fishers\ndo out of the natural; both Christ and his servants catch mystical\nfish, even fish as of the great sea.\n\nIn the sea God created great whales, he made them to play therein.\n\nWhich whales in the sea are types of the devils in the world:\nTherefore as the devil is called, the prince of this world; so the\nwhale is called, king over all the children of pride (Job 41:33,34).\n\n\"And God said, Let the earth bring forth the living creature after\nhis kind\" (v 24).\n\nOf the beginning of this sixth day's work that may be said which\nis said of the fishes, and the rest of the sea; for as there is\nvariety of fish in the one, so of beasts and cattle in the other,\nwho also make a prey of their fellows, as the fishes do; a most apt\nrepresentation of the nature and actions of bloody and deceitful\nmen: Hence persecutors are called bulls, bears, lions, wolves,\ntigers, dragons, dogs, foxes, leopards, and the like.[3]\n\n\"And God said, Let us make man\" (v 26).\n\nI observe, that in the creation of the world, God goeth gradually\non, from things less, to things more abundantly glorious; I mean,\nas to the creation of this earth; and the things that thereto\nappertain. First he bringeth forth a confused chaos, then he\ncommands matter to appear distinct, then the earth bringeth forth\ntrees, and herbs, and grass; after that beasts; and the sea, fowls;\nand last of all, Let us make man. Now passing by the doctrine\nof the trinity, because spoken to before, I come to make some\nobservation upon this wonderful piece of the workmanship of God.\n\n\"Let us make man.\" Man in whom is also included the woman, was\nmade the last of the creatures. From whence we may gather,\n\nGod's respect to this excellent creature, in that he first provideth\nfor him, before he giveth him his being: He bringeth him not to an\nempty house, but to one well furnished with all kind of necessaries,\nhaving beautified the heaven and the earth with glory, and all\nsorts of nourishment, for his pleasure and sustenance.[4]\n\n\"Let us make man in our image, after our likeness.\"\n\nAn image, or the likeness of any thing, is not the thing of which\nit is a figure; so here, Adam is an image, or made in the likeness\nof God. Now as Adam is the image of God, it must either respect\nhim, as he consisteth of the soul, as a part; or as he consists\nof a body and soul together: If as he is made a reasonable soul,\nthen he is an excellent image of the eternal Godhead, the attributes\nof the one being shadowed out by the qualities and passions of\nthe other; for as there is in the Godhead, power, knowledge, love,\nand righteousness; so a likeness of these is in the soul of man,\nespecially of man before he had sinned: And as there is passions\nof pity, compassion, affections, and bowels in man; so there are\nthese in a far more infinite way in God.\n\nAgain, If this image respect the whole man, then Adam was a figure\nof God, as incarnate; or of God, as he was to be made afterwards\nman. And hence it is, that as Adam is called the image of God\n(Rom 5:14); so also is Christ himself called and reckoned as the\nanswering antitype of such an image.\n\nBut again, Though Adam be here called the image or similitude\nof God; yet but so as that he was the shadow of a more excellent\nimage. Adam was a type of Christ, who only is \"the express image\"\nof his Father's person, and the likeness of his excellent glory\n(Heb 1:3). For those things that were in Adam, were but of a humane,\nbut of a created substance; but those that were in Christ, of the\nsame divine and eternal excellency with the Father.\n\nIs Christ then the image of the Father, simply, as considered of\nthe same divine and eternal excellency with him? Certainly, No:\nfor an image is doubtless inferior to that of which it is a figure.\nUnderstand then, that Christ is the image of the Father's glory,\nas born of the Virgin Mary, yet so, as being very God also: Not\nthat his Godhead in itself was a shadow or image, but by the acts\nand doing of that man, every act being infinitely perfect by virtue\nof his Godhead, the Father's perfections were made manifest to\nflesh. An image is to be looked upon, and by being looked upon,\nanother thing is seen; so by the person and doings of the Lord\nJesus, they that indeed could see him as he was, discovered the\nperfection and glory of the Father.--\"Philip, He that hath seen\nme hath seen the Father; and how sayest thou then, Shew us the\nFather?\" (John 14:9). Neither the Father nor the Son can by us at\nall be seen, as they are simply and entirely in their own essence.\nTherefore the person of the Father must be seen by us, through\nthe Son, as consisting of God and man; the Godhead, by working\neffectually in the manhood, shewing clearly there through the\ninfinite perfection and glory of the Father: \"The word was made\nflesh, and--[then] we beheld his glory, the glory as of the only\nbegotten of the Father, [He being in his personal excellencies,\ninfinitely and perfectly, what is recorded of his Father,] full\nof grace and truth\" (John 1:14). So again, he \"is the image of\nthe invisible God\" (Col 1:15). The Godhead is indeed invisible;\nhow then is Christ the image of it? Not by being invisible also;\nfor so is he as much hid as the Father; but being clothed with\nflesh, that the works of the Son might by us be seen, he thereby\npresenteth to us, as in a figure, the eternal excellency of the\nFather. And hence as he is called \"an image,\" he is also called\n\"the first-born\" of every creature (Col 1:18). His being a creature,\nrespecting his manhood, and his birth, and his rising again from\nthe dead. Therefore a little after, he is called, \"the first-born\nfrom the dead\" (v 19): And in another place, \"the first-begotten\nof the dead\" (Rev 1:5): And \"the first-fruits of them that slept\"\n(1 Cor 15:20). So then, though Adam was the image of God, yet\nGod's image but as a mere creature: But Christ though a creature\nas touching his manhood; yet being also God, as the Father, he\nshewed forth expressly, in capital characters, by all his works\nand doings in the world, the beauty and glory of the Father: \"The\nlight of the knowledge of the glory of God,\" is given \"in the face\nof Jesus Christ\" (2 Cor 4:6). Where by face, we must understand\nthat which is visible, that being open when all else is covered,\nand that by which most principally we are discovered to others,\nand known. Now as to the case in hand, this face must signify to\nus the personal virtues and doings of Christ, by which the glory\nof the Father is exposed; the glory of his justice, by Christ's\nexactness of life; the glory of his love, by Christ's compassion\nto sinners, &c.\n\nVer. 26. \"And God said, Let us make man in our image, after our\nlikeness: and let them have dominion over the fish of the sea, and\nover the fowl of the air, and over the cattle, and over all the\nearth, and over every creeping thing that creepeth upon the earth.\"\n\nAs Adam was a type of Christ, as the image and glory of God; so by\nthese words he further showeth, that he was a type of his sovereign\npower; for to him be dominion and power everlasting (Heb 2:8,9),\n\"to whom be praise and dominion for ever\" (1 Peter 4:11; Jude 25).\nNow by the fish of the sea, the beasts of the earth, the fowls of\nthe air, and every creeping thing, we may understand all creatures,\nvisible and invisible, whether they be men, angels, or devils; in\nheaven, earth, or under the earth: also all thrones, authorities\nand powers, whether in heaven, in earth, or hell: Christ is made\nhead over all; He hath also a name above every name, \"not only in\nthis world, but in that which is to come\" (Eph 1:25).\n\nVer. 28. \"And God blessed them; and God said unto them, [that is,\nto the man and his wife] Be fruitful, and multiply, and replenish\nthe earth, and subdue it,\" &c.\n\nThis in the type doth show, in the antitype, how fruitful Christ\nand his church shall be; and how he at last shall, all over the\nearth, have a seed to replenish and subdue it by the power of the\nimmortal seed of the word of God: how his name shall be reverenced\nfrom one end of the earth to the other: how the kingdoms of the\nearth shall ALL at last become the kingdoms of our Lord, and of\nhis Christ.\n\n\"And subdue it.\" God did put that majesty and dread upon Adam, at\nhis creation, that all the beasts of the field submitted themselves\nunto him. As God also said to Noah, \"The fear of you and the dread\nof you shall be upon every beast of the earth, and upon every fowl\nof the air, upon all that moveth upon the earth, and upon all the\nfishes of the sea; into your hand are they delivered\" (Gen 9:2).\n\n\"And God said, Behold I have given you every herb bearing seed,\nwhich is upon the face of all the earth; and every tree, in the\nwhich is the fruit of a tree yielding seed; to you it shall be\nfor meat\" (Gen 1:29).\n\nThese herbs and trees are types of the wholesome word of the gospel,\non which both Christ, his church, and unconverted sinners, ought\nto feed and be refreshed; and without which thee is no subsisting\neither of one or the other: \"He causeth the grass to grow for the\ncattle, and herb for the service of man: that he may bring forth\nfood out of the earth; and wine that maketh glad the heart of man,\nand oil to make his face to shine, and bread which strengtheneth\nman's heart\" (Psa 104:14,15).\n\n\"And God saw every thing that he had made, and, behold, it was\nvery good\" (v 31).\n\nAll things have their natural goodness by creation. Things are not\ngood, because they have a being only, but because God gave them\nsuch a being. Neither did God make them, because he saw they would\nattract a goodness to themselves; but he made them in such kind,\nas to bring forth that goodness he before determined they should.\n\"And the evening and the morning were the sixth day.\"\n\nCHAPTER II.\n\nVer. 3. \"And God blessed the seventh day, and sanctified it: because\nthat in it he had rested from all his work which God created and\nmade.\"\n\nThe seventh day did signify two things:\n\nFirst, Christ Jesus, who is as well the rest of the justice of God,\nas a rest for sinful man.\n\nSecondly, It was also a type of that glorious rest that saints\nshall have when the six days of this world are fully ended.\n\nFor the first, the apostle makes the sabbath a shadow of Jesus\nChrist, \"a shadow of things to come; but the body [or substance] is\nof Christ\" (Col 2:17). And hence it is that he is so often said to\nbe \"a rest\" to the Gentiles, a glorious rest, and that he promiseth\nrest to such as cast their burthen upon him (Matt 11:29).\n\nThe second also the apostle asserteth in that fourth chapter to\nthe Hebrews, \"There remaineth therefore a rest,\" or the keeping of\na sabbath, \"to the people of God\" (v 9 read also vv 4-11). Which\nsabbath, as I conceive, will be the seventh thousand of years, which\nare to follow immediately after the world hath stood six thousand\nfirst: for as God was six days in the works of creation, and rested\nthe seventh; so in six thousand years he will perfect his works\nand providences that concern this world. As also he will finish\nthe toil and travel of his saints, with the burthen of the beasts,\nand the curse of the ground; and bring all into rest for a thousand\nyears. A day with the Lord, is as a thousand years: wherefore\nthis blessed and desirable time is also called \"a day,\" \"a great\nday,\" \"that great and notable day of the Lord\" (Acts 2:20), which\nshall end in the eternal judgment of the world. God hath held\nforth this by several other shadows, as the sabbath of weeks, the\nsabbath of years, and the great jubilee, which is to be the year\nafter forty-nine years are expired (Lev 25:1-13). Of all which,\nmore in their place, if God permit.\n\nVer. 4. \"These are the generations of the heavens and of the earth\nwhen they were created, in the day that the LORD God made the earth\nand the heavens.\"\n\nMoses seems by these words, \"In the day,\" to insist principally\nupon them in their first and primitive state, before there was\nsin or curse in the world; for in the day that they were created,\nthere was a far more glorious lustre and beauty than now can be\nseen; the heaven, for sin, is, as it were, turned into brass; and\nthe rain into powder and dust, in comparison of what it was as it\ncame from the fingers of God. The earth hath also from that time\na curse upon it; yea, the whole creation, by sin, is even \"made\nsubject to vanity,\" is in travail, and groans under the burthen\nthat sin hath brought upon it (Rom 8:19-23).\n\nVer. 5. \"And every plant of the field before it was in the earth,\nand every herb of the field before it grew.\"\n\nThus it was in the first creation; they therefore became neither\nherbs nor trees, by the course of nature, but by the creation of\nGod. And even so it is in the new creation, men spring not up by\nnature to be saints: No, not in the church of God, but first they\nare created in Christ Jesus, and made meet to be partakers of the\nbenefit, and then planted in the church of God; \"planted,\" I say,\nas plants before prepared. Indeed hypocrites, and formal professors,\nmay spring up in the church, by virtue of her forms, and outward\nservices, as thorns and thistles spring up in the earth, by virtue\nof her moisture and heartiness. But these are but the fruits of\nthe curse, and are determined to be burned at last in the fire:\n\"Every plant [saith Christ] which my heavenly Father hath not\nplanted, shall be rooted up\" (Matt 15:13; Heb 6:8).[5]\n\n\"For the Lord God had not caused it to rain upon the earth.\" This\nis the reason that they came not up by nature first, but were\nfirst created, then planted, then made to grow. So the reason why\nmen by nature grow not in the church, is, because the Lord doth not\ncause it to rain upon them, they still abiding and doing according\nto the course of this world; but he plants them in his house by\nthe mighty power of his word and Spirit, by which they are created\nsaints, and then they afterwards grow in grace, and in the knowledge\nof our Lord and Saviour Jesus Christ. \"And there was not a man to\ntill the ground.\" It seems by this there was a kind of necessity\nwhy God should make man, yea, a multitude of men; for otherwise he\nhad made what before he made in vain; that is, his end in making\nso glorious a creature as this world, which was to shew forth his\nglory by, had been void, and without effect; for although it was\nglorious, as it came out of the hand of God; yet it was not of\npower so to preserve itself, but would, without men to look after\nand dress it, be turned into a wilderness.\n\nThus it is with the world of men, if there was not the second\nAdam to plough them and sow them, they could none of them become\nsaints; No, not the elect themselves; because the means are\ndetermined, as well as the end.\n\nBy this we may likewise see what a woeful condition that people is\nin, that have no ministers of the word of the gospel: \"My people\nperish, [are destroyed] for lack of knowledge\" (Hosea 4:6): And\nagain, \"Where there is no vision, the people perish\" (Pro 29:18).\nPray therefore to the Lord of the harvest, that he would send out\nhis ploughers to plough, and his labourers into his harvest.\n\nVer. 6. \"But there went up a mist from the earth, and watered the\nwhole face of the ground.\"\n\nAlthough as yet there was no ploughman nor rain, yet a mist arose\nfrom the earth; so where there is not the word of the gospel, there\nis yet sufficiency of light, to teach men how to govern themselves\nin civil and natural society. But this is only \"a mist,\" men cannot\ngospelly grow by this; therefore, as in the next verse, of necessity\nman must be formed.\n\nBut again, I have sometimes thought by this mist, might be held\nforth that nourishment men had by the doctrine of faith, before\nthe gospel was divulged by Moses, the prophets, or Christ, &c.\nfor before these, that nourishment the church received, was but\nslender and short, even as short as the nourishing of the mist is\nto sober and moderate showers of rain; to which both the law and\nthe gospel is compared.\n\nAgain, I have also sometimes thought, that by this mist might be\ntypified those excellent proverbs and holy sayings of the men of\nold, before there was a written word; for it cannot be but the\ngodly did contain in proverbs, and certain sayings, the doctrine\nof salvation hereafter, and of good living here [see Romans 2:14];\nof which we have a touch in Genesis, but more at large by that\nblessed book of Job; which book, in my opinion, is a holy collection\nof those proverbs and sayings of the ancients, occasioned by the\ntemptation of that good man. But whatever this mist did signify (in\nother men's judgment) certain it is, it was for present necessity,\ntill a man should be made to till the ground, and the fruits\nthereof watered with \"the bottles of heaven\": Which, so far as I\nsee yet, most aptly presents us with some of all these.\n\nVer. 7. \"And the Lord God formed man of the dust of the ground,\"\n&c. In the creation of man, God began with his outside; but in the\nwork of regeneration, he first begins within, at the heart. He made\nhim; that is, his body, of the dust of the ground; but he abides\na lifeless lump, till the Lord puts forth a second act. \"And [he]\nbreathed into his nostrils the breath of life; and man became a\nliving soul.\" Now he lives, now he acts: so it is in the kingdom of\nChrist, no man can be a living soul in that kingdom by his first\ncreation, he must have life \"breathed\" into him, life and spirit\nfrom Jesus Christ (John 20:22).\n\nNow therefore is Adam a type, yet but an earthly one, of things\nmore high and heavenly; \"And as we have borne the image of the\nearthy, we shall also bear the image of the heavenly\" (1 Cor 15:49).\n\nVer. 8. \"And the Lord God planted a garden eastward in Eden, and\nthere he put the man whom he had formed.\"\n\n\"And the Lord God planted a garden.\" Thus the Holy Ghost speaks\nclearer and clearer; for now he presents the church to us under the\nsimilitude of a garden, which is taken out of the wide and open\nfield, and inclosed; \"A garden inclosed is my sister, my spouse\";\na garden inclosed, \"a spring shut up, a fountain sealed\" (Cant\n4:12); and there he put the man whom he had formed. An excellent\ntype of the presence of Christ with his church (Rev 1:12,13).\n\nVer. 9. \"And out of the ground made the Lord God to grow every\ntree that is pleasant to the sight,\" &c.\n\nThese trees, and their pleasurableness, do shew us the beauty of\nthe truly godly, whom the Lord hath beautified with salvation. And\nhence it is said, the glory of Lebanon, of Sharon, and of Carmel,\nis given to the church: that is, she is more beautified with gifts\nand graces than can by types and shadows be expressed. \"The tree\nof life also in the midst of the garden, and the tree of knowledge\nof good and evil.\"\n\nThis \"tree of life,\" was another type of Christ, as the bread and\nhealing medicine of the church, that stands \"in the midst of the\nparadise of God\" (Rev 2:7; 22:2).\n\nThe tree of the knowledge of good and evil, was a type of the law,\nor covenant of works, as the sequel of the story clearly manifesteth;\nfor had not Adam eaten thereof, he had enjoyed for ever his first\nblessedness. As Moses saith, \"It shall be our righteousness, if\nwe observe to do all these commandments before the Lord our God,\nas he hath commanded us\" (Deu 6:25). But both Adam and we have\ntouched, that is, broken the boughs and fruit of this tree, and\ntherefore now for ever, by the law, no man can stand just before\nGod (Gal 2:16).\n\nVer. 10. \"And a river went out of Eden to water the garden; and\nfrom thence it was parted, and became into four heads.\"\n\nThis river while it abided in Eden, in the garden, it was the\nriver of God; that is, serviceable to the trees and fruit of the\ngarden, and was herein a type of those watering ministers that\nwater the plants of the Lord. But observe, when it had passed the\ngarden, had gotten without the bound of the garden, from thence\nit was parted, and became into four heads; from thence it was\ntransformed, or turned into another manner of thing: it now became\ninto four heads; a type of the four great monarchies of the world,\nof which Babylon, though the first in order of being, yet the last\nin a gospel or mysterious sense. The fourth is the river Euphrates,\nthat which was the face of the kingdom of Babel of old. Hence\nnote, That how eminent and serviceable soever men are while they\nabide in the garden of Eden, THE CHURCH; yet when they come out\nfrom thence, they evilly seek the great things of the world: one\nis for compassing the whole land of Havilah, where is gold; another\nis for compassing this, a third that, and a fourth another thing,\naccording as you see these four heads did. Observe again, That\nwhile men abide in the church of God, there is not by them a\nseeking after the monarchies of this world; but when they depart\nfrom thence, then they seek and strive to be heads; as that cursed\nmonster the pope, forsaking the garden of God, became in a manner\nthe prince of all the earth: Of whom Tyrus mentioned by Ezekiel,\nwas a very lively type, \"Thou hast been in Eden, the garden of\nGod; every precious-stone, [that is, doctrine,] was thy covering;\nas the sardius, topaz, diamond,\" &c., \"till iniquity was found\nin thee\" (Eze 28:13-18); till thou leftest thy station, and place\nappointed of God, and then thou wast cast as profane out of the\nmountain of God, yea, though a covering cherub. See it again in\nCain, who while he continued in the church, he was a busy sacrificer,\nas busy as Abel his brother; but when he left off to fear the\nLord, and had bloodily butchered his holy brother, then he seeks\nto be a head, or monarch; then he goeth and buildeth a city to\npreserve his name and posterity for ever (Gen 4:17).\n\nVer. 15. \"And the Lord God took the man, and put him into the\ngarden of Eden, to dress it and to keep it.\"\n\nIn this also Adam was a figure of our Lord Jesus Christ, as pastor\nand chief bishop of his church. \"I the Lord, [saith Christ,] do\nkeep it; I will water it every moment, I will keep it night and\nday\" (Isa 27:3).\n\n\"And the Lord God took the man.\" No man taketh this honour upon\nhim, but he that is called of God, as was Aaron. Blessed is he also\nthat can say as the prophet Amos; \"And the Lord took me [said he]\nas I followed the flock, and the Lord said unto me, Go, prophesy\nunto my people Israel\" (Amos 7:15).\n\n\"To dress it and to keep it.\" He that is not dressed, is not kept:\nThat is a sad judgment, That which dieth, let it die; That which\nis diseased, let it not be dressed, let it die of that disease. By\ndressing therefore I understand, pruning, manuring and the like,\nwhich the dresser of the vineyard was commanded to do, without\nwhich all is overrun with briers and nettles, and is fit for\nnothing but cursing, and to be burned (Luke 13:6-9; Pro 24:30-34;\nHeb 6:7,8).\n\n\"And the Lord commanded the man, saying, Of every tree of the\ngarden thou mayest freely eat\" (v 16).\n\nIt is God's word that giveth us power to eat, to drink, and do other\nour works, and without the word we may do nothing. The command\ngave Adam leave: \"Every creature of God is good, and nothing to be\nrefused, if it be received with thanksgiving; for it is sanctified\nby the word of God [by the command of the word, and by receiving\nof it according to the limits thereof,] and prayer\" (1 Tim 4:4,5).\n\nVer. 17. \"But of the tree of the knowledge of good and evil, thou\nshalt not eat of it.\" I said before, What God's word prohibits, we\nmust take care to shun.\n\nThis \"tree of knowledge,\" as I said before, was a type of the covenant\nof works, the which had not Adam touched, (for by touching it he\nbroke that covenant,) he then had lived ever, but touching it he\ndies (Gen 3:3).\n\nAdam going into the garden under these conditions and penalties,\nwas therein a type of the humiliation of Christ; who at his coming\ninto the world, was made under the law, under its command and\npenalty, even as other men, but without sin (Gal 4:4,5).\n\n\"For in the day that thou eatest thereof thou shalt surely die.\"\n\n\"For in the day.\" Adam lived to God no longer than while he kept\nhimself from eating forbidden fruit; in that very day he died;\nfirst a spiritual death in his soul; his body also was then made\ncapable of mortality, and all diseases, which two great impediments\nin time brought him down to dust again.\n\nVer. 18. \"And the Lord God said, It is not good that man should be\nalone; I will make him an help meet for him.\"\n\nBy these words, Adam's state, even in innocency, seems to crave\nfor help; wherefore it is manifest that that state is short of that\nwe attain by the resurrection from the dead; yea, for as much as\nhis need required earthly help, it is apparent his condition was\nnot heavenly; \"The first man is of the earth, earthy: the second\nman is the Lord from heaven\" (1 Cor 15:47). Adam in his first\nestate was not spiritual: \"That was not first which is spiritual,\nbut that which is natural; and afterwards that which is spiritual\"\n(v 46). Wherefore those that think it enough to attain to the state\nof Adam in innocency, think it sufficient to be mere naturalists;\nthink themselves well, without being made spiritual: yea, let\nme add, they think it safe standing by a covenant of works; they\nthink themselves happy, though not concerned in a covenant of\ngrace; they think they know enough, though ignorant of a mediator,\nand count they have no need of the intercession of Christ.[6]\n\nAdam stood by a covenant of works: Adam's kingdom was an earthly\nparadise; Adam's excellency was, that he had not need of a Saviour;\nand Adam's knowledge was ignorance of Jesus Christ: Adam in his\ngreatest glory, wanted earthly comforts; Adam in his innocency,\nwas a mere natural man.\n\nVer. 19. \"And out of the ground the Lord God formed every beast\nof the field, and every fowl of the air.\"\n\nThis proveth further what I said at first, That in the first chaos\nwas contained all that was made upon the earth.\n\n\"And brought them unto Adam, to see what he would call them: and\nwhatsoever Adam called every living creature, that was the name\nthereof.\"\n\nIn this Adam was a lively type of the Lord Christ's sovereign and\nglorious power over all flesh: \"Thou hast given him power over all\nflesh, that he should give eternal life to as many as thou hast\ngiven him\" (John 17:2).\n\n\"And brought them unto Adam to see what he would call them.\"\n\nSo Christ nameth the world; whom he will he calleth saints; and\nwhom he will he calleth the world, \"ungodly,\" \"serpents,\" \"vipers,\"\nand the like. \"I pray for them, I pray not for the world\" (John\n17:9).\n\n\"And whatsoever Adam called every living creature, that was the name\nthereof.\" Even as Christ passes sentence, so shall their judgment\nbe.\n\nVer. 20. \"And Adam gave names to all cattle, and to the fowl of\nthe air, and to every beast of the field.\" So Christ judgeth of\nangels, devils, and men.\n\n\"But for Adam, there was not found an help meet for him.\" All\nthe glory of this world, had not Adam had a wife, could not have\ncompleted this man's blessedness; he would yet have been wanting:\nso all the glory of heaven, considering Christ as mediator, could\nnot, without his church, have made him up complete. The church,\nI say, \"which is his body, the fulness of him that filleth all in\nall.\"\n\nVer. 21, 22. \"And the Lord God caused a deep sleep to fall upon\nAdam, and he slept: and he took one of his ribs, and closed up the\nflesh instead thereof; and the rib which the Lord God had taken\nfrom man, made he a woman, and brought her unto the man.\"\n\nIn these words we find an help provided for Adam; also whence it\ncame. The help was a wife; she came out of his side; she was taken\nthence while Adam slept. A blessed figure of a further mystery.\nAdam's wife was a type of the church of Christ; for that she was\ntaken out of his side, it signifies we are flesh of Christ's flesh,\nand bone of Christ's bone (Eph 5:30). And in that she was taken\nthence while Adam slept, it signifies, the church is Christ's, by\nvirtue of his death and blood: \"Feed the church of God, which he\nhath purchased with is own blood\" (Acts 20:28).\n\n\"And he brought her to the man.\" That is, And God brought her to\nthe man. By which he clearly intimates, That as the church is the\nworkmanship of God, and the purchase of the blood of Christ; so\nyet she cannot come to Christ, unless brought to him of God: \"No\nman can come to me [saith Christ] except the Father which hath\nsent me, draw him\" (John 6:44).\n\nVer. 23. \"And Adam said, This is now bone of my bones, and flesh\nof my flesh: she shall be called Woman, because she was taken out\nof Man.\"\n\nIn that Adam doth thus acknowledge his wife to be bone and flesh\nof his substance, it shews us, that Christ will acknowledge those\nthat are his: \"He is not ashamed to call them brethren, saying, I\nwill declare thy name unto my brethren, in the midst of the church\nwill I sing praise unto thee\" (Heb 2:11,12).\n\nAnd observe it, He said, \"She is bone of my bone,\" &c. before that\nGod, that brought her to him; intimating, that Christ both owns\nus now at his Father's right hand, and will not be ashamed of us,\neven in the day of judgment (Matt 10:33; Luke 12:8).\n\nVer. 24. \"Therefore shall a man leave his father and his mother,\nand shall cleave unto his wife: and they shall be one flesh.\"\n\nThis ought to be truly performed in our married estate in this\nworld. But here endeth not the mystery.\n\n\"Therefore shall a man leave his father.\" Thus did Christ when he\ncame into the world to save sinners: He came forth from the Father;\n\"I came forth from the Father, and am come into the world\" (John\n16:28).\n\n\"Therefore shall a man leave his father and his mother.\" The Jewish\nchurch may, in a mystical sense, be called the mother of Christ;\nfor she was indeed God's wife, and of her came his Son Jesus Christ:\nyet his mother he left and forsook, to be joined to his Gentile\nspouse, which is now his only wife.\n\nVer. 25. \"And they were both naked, the man and his wife, and were\nnot ashamed.\"\n\nNo sin, no shame: Let men stand where God hath set them, and there\nis no cause of shame, though they be exposed in outward appearance\nto never so much contempt.\n\n\"And they were both naked.\" Apparel is the fruits of sin; wherefore\nlet such as pride themselves therein, remember, that they cover one\nshame with another. But let them that are truly godly have their\napparel modest and sober, and with shamefacedness put them on,\nremembering always the first cause of our covering our nakedness,\nwas the sin and shame of our first parents (1 Peter 3:3).\n\nCHAPTER III.\n\nVer. 1. \"Now the serpent was more subtil than any beast of the\nfield which the Lord God had made. And he said unto the woman,\nYea, hath God said, Ye shall not eat of every tree of the garden?\"\n\nIn these words we have an entrance of the first great spiritual\nconflict that was fought between the devil and flesh; and it is\nworth the observing, how the enemy attempted, engaged, and overcame\nthe world (2 Cor 11:3).\n\n1. He tempts by means; he appeareth not in his own shape and hue,\nbut assumeth the body of one of the creatures, the body of the\nserpent, and so begins the combat. And from hence it is, that in\nafter ages he is spoken of under the name of that creature, \"the\ndragon, that old serpent which is the devil, and Satan\" (Rev 20:2);\nbecause, as the Holy Ghost would have us beware of the devil, so\nof the means and engines which he useth; for where one is overcome\nby his own fearful appearance, ten thousand are overcome by the\nmeans and engines that he useth.\n\n2. \"The serpent was more subtil.\" The devil, in his attempts after\nour destruction, maketh use of the most suitable means. The serpent\nwas more subtil, therefore the cunning of the devil was least of\nall discerned. Had he made use of some of the most foolish of the\ncreatures, Adam had luckily started back, for he knew the nature\nof all the creatures, and gave them names accordingly; wherefore\nthe serpent, Adam knew, was subtil, therefore Satan useth him,\nthereby to catch this goodly creature. Hereby the devil least\nappeared; and least appearing, the temptation soonest took the\ntinder.[7]\n\n\"Now the serpent was more subtil.\" More subtil. Hence the devil\nis called, \"the serpent with heads,\" [with great cunning;] \"the\ncrooked serpent,\" [with knotty objections;] \"the piercing serpent,\"\n[for he often wounds;] and his ways are called \"devices,\" \"temptations,\"\n\"delusions,\" \"wiles,\" \"power,\" and \"the gates of hell\"; because\nof their mighty prevalency. This is he that undertook our first\nparents.\n\nBut how did he undertake them?\n\nHe labours to make them question the simplicity of the word of\nGod, bearing Adam's wife in hand, that there must needs be some\nmeaning that palliates the text; Hath God said ye shall not eat of\nthe tree? Which interrogatory suggested them with a strong doubt\nthat this word would not appear a truth, if you compare it with\nthe 4th verse.\n\nHence learn, that so long as we retain the simplicity of the word,\nwe have Satan at the end of the staff; for unless we give way to\na doubt about that, about the truth and simplicity of it, he gets\nno ground upon us. And hence the apostle says, He feared lest by\nsome means, as the serpent beguiled Eve through his subtilty, so\nour minds should be corrupted from the simplicity that is in Christ\n(2 Cor 11:3); that is, lest our minds should be drawn off from the\nsimplicity of the word of the gospel by some devilish and delusive\narguments; For mark, Satan doth not first of all deny, but makes a\ndoubt upon the word, whether it is to be taken in this or another\nsense; and so first corrupting the mind with a doubt about the\nsimplicity of the true sense, he after brings them to a denial\nthereof; \"Hath God said, Ye shall not eat of every tree of the\ngarden?\"\n\nVer. 2. \"And the woman said unto the serpent, We may eat of the\nfruit of the trees of the garden.\"\n\n\"And the woman said.\" Indeed, the question was put to her, but the\ncommand was not so immediately delivered to her: \"The Lord God\ncommanded the man\" (2:16). This therefore I reckon a great fault\nin the woman, an usurpation, to undertake so mighty an adversary,\nwhen she was not the principal that was concerned therein; nay,\nwhen her husband who was more able than she, was at hand, to whom\nalso the law was given as chief. But for this act, I think it is,\nthat they are now commanded silence, and also commanded to learn\nof their husbands (1 Cor 14:34,35): A command that is necessary\nenough for that simple and weak sex:[8] Though they see it was\nby them that sin came into the world, yet how hardly are some of\nthem to this day dissuaded from attempting unwarrantably to meddle\nwith potent enemies, about the great and weighty matters that\nconcern eternity (1 Tim 2:11-15).\n\nHence note, That often they who are least able, will first adventure\nto put in their head to defend that, from whence they return with\nshame.\n\n\"And the woman said unto the serpent, We may eat of the fruit of\nthe trees of the garden.\"\n\nThis was her prologue to her defence, but that also for which she\nhad no warrant. In time of temptation, it is our wisdom and duty\nto keep close to the word, that prohibits and forbids the sin;\nand not to reason with Satan, of how far our outward and worldly\nprivileges go, especially of those privileges that border upon the\ntemptation, as she here did: We may eat of all but one. By this\nshe goeth to the outside of her liberty, and sets herself upon the\nbrink of the danger. Christ might have told the tempter, when he\nassaulted him, That he could have made stones bread; and that he\ncould have descended from the pinnacle of the temple, as afterwards\nhe did (Matt 4:3-7; Luke 4); but that would have admitted of other\nquestions. Wherefore he chooseth to lay aside such needless and\nunwarrantable reasonings, and resisteth him with a direct word of\nGod, most pertinent to quash the tempter, and also to preserve\nhimself in the way. To go to the outside of privileges, especially\nwhen tempted of the devil, is often, if not always very dangerous\nand hazardous.\n\nBy these words therefore, in mine opinion, she spoke at this time\ntoo much in favour of the flesh; and made way for what after came\nupon her, We may eat of all but one.\n\nVer. 3. \"But of the fruit of the tree which is in the midst of\nthe garden, God hath said, Ye shall not eat of it, neither shall\nye touch it, lest ye die.\"\n\nNow, too late, she urgeth that which should have been her only stay\nand weapon; to wit, the express word of God; That she should, if\nshe would have disputed with the tempter, have urged at the first\nthat only, and have thought of nothing else. Thus did the Lord\nhimself: but she looking first into those worthy privileges which\nGod had given her, and dilating delightfully of them before the\ndevil, she lost the dread of the command from off her heart, and\nretained now but the notion of it: which Satan perceiving, and\ntaking heart therefrom to make his best advantage, he now adds to\nhis former forged doubt, a plain and flat denial, \"Ye shall not\nsurely die.\"\n\nVer. 4. \"And the serpent said unto the woman, Ye shall not surely\ndie.\"\n\nWhen people dally with the devil, and sit too near their outward\nadvantages; when they are tempted to break the command of God, it\nis usual for them, even by setting their hearts upon things that\nin themselves are honest and lawful, to fall into temptation: To\nsee a piece of ground, to prove a yoke of oxen, to marry a wife, are\ndoubtless lawful things; but upon the borders of these privileges\nlay the temptation of the devil; therefore by the love of these,\nwhich yet were lawful in themselves, the devil hardened the heart,\nand so at last made way for, and perfectly produced in them, flatly\nto deny, as then, to embrace the words of God's salvation (Matt\n22:5; Luke 14:16-20). The like befel our first mother; wherefore\nthough at last she freely objected the word; yet because before\nshe had so much reasoned to the pleasing of the flesh, she lost\nthe dread and savour of the command, and having nought but notion\nleft, she found not wherewith to rebuke so plain a lie of the devil,\nbut hearkened to his further reasoning.\n\n\"Ye shall not surely die.\" Not surely; in the word there is some\nslight meaning, of which you need not be so afraid. And besides,\n\nVer. 5. \"God doth know that in the day ye eat thereof, then your\neyes shall be opened, and ye shall be as gods, knowing good and\nevil.\"\n\nIn these words two privileges are asserted: one, That their eyes\nshould be opened; the other, That they should be as gods, knowing\ngood and evil. The first is very desirable, and was not at all\nabridged by them; the second, as to their knowing good and evil,\nwas absolutely forbidden; because they could not attain to the\nknowledge of that which was evil, but by transgressing, or by\neating of that forbidden tree.\n\nHence observe, That it is usual with the devil, in his tempting\nof poor creatures, to put a good and bad together, that by shew\nof the good, the tempted might be drawn to do that which in truth\nis evil. Thus he served Saul; he spared the best of the herd and\nflock, under pretence of sacrificing to God, and so transgressed\nthe plain command (1 Sam 15:20-22). But this the apostle saw was\ndangerous, and therefore censureth such, as in a state of condemnation\n(Rom 3:8). Thus he served Adam; he put the desirableness of\nsight, and a plain transgression of God's law together, that by\nthe loveliness of the one, they might the easier be brought to\ndo the other. O poor Eve! Do we wonder at thy folly! Doubtless we\nhad done as bad with half the argument of thy temptation.\n\n\"Ye shall be as gods.\" In these words he attempts to beget in them\na desire to be greater than God had made them (1 Tim 3:6). He knew\nthis was a likely way, for by this means he fell himself; for being\npuffed up with pride, they left their own estate, or habitation,\nand so became devils, and were tumbled down to hell, where they are\n\"reserved in everlasting chains, under darkness, unto the judgment\nof the great day\" (Jude 6).\n\n\"Ye shall be as gods.\" When souls have begun to hearken to the\ntempter, that hearkening hath made way for, and given way to so\nmuch darkness of mind, and hardness of heart, that now they can\nlisten to anything: as to hear God charged with folly, \"Ye shall\nnot surely die\"; as to hear him made the author of ignorance, and\nthat he delights to have it so, by seeking by a command to prohibit\nthem from knowing what they could; for God doth know, that in the\nday ye eat thereof, then your eyes shall be opened; and therefore\nhe forbids to touch it.\n\n\"Ye shall be as gods.\" Here is also a pretence of holiness, which\nhe knew they were prone unto; \"Ye shall be as gods,\" as knowing\nand perfect as God. Oh! Thousands are, even to this day, by such\ntemptations overcome! Thus he wraps his temptations up in such\nkind of words and suggestions as will carry it either way. But mark\nhis holiness, or the way that he prescribes for holiness; it is,\nif not point blank against, yet without and besides the word, not\nby doing what God commands, and abhorring what he forbids, but by\nfollowing the delusion of the devil, and their own roving fancies;\nas Eve here does.\n\nVer. 6. \"And when the woman saw that the tree was good for food,\nand that it was pleasant to the eyes, and a tree to be desired to\nmake one wise, she took of the fruit thereof,\" &c.\n\nThis verse presents us with the use that Eve made of the reasonings\nof the serpent; and that was, to take them into consideration; not\nby the word of God, but as her flesh and blood did sense them:\nA way very dangerous and devouring to the soul, from which Paul\nfled, as from the devil himself: \"Immediately I conferred not with\nflesh and blood\" (Gal 1:16). Wherefore, pausing upon them, they\nentangled her as with a threefold cord. 1. \"The lust of the flesh\";\nshe saw it was good for food. 2. \"The lust of the eye\"; she saw\nit was pleasant to the eye. 3. \"The pride of life\"; a tree to be\ndesired, to make one wise (1 John 2:16). Being taken, I say, with\nthese three snares of the adversary, which are not of the Father,\nbut of the world, and the devil the prince thereof, forthwith she\nfalls before him: \"And when the woman saw\" this, \"she took of the\nfruit thereof, and did eat.\"\n\n\"And when the woman saw.\" This seeing, as I said, is to be\nunderstood of her considering what Satan presented to her, and of\nher sensing or tasting of his doctrine; not by the word, which\nought to be the touch stone of all, but by and according to her\nown natural reason without it. Now this makes her forget that\nvery command that but now she had urged against the tempter: This\nmakes her also to consent to that very reason, as an inducement\nto transgress; which, because it was the nature of the tree, was\nby God suggested as a reason why they should forbear; it was the\ntree of the knowledge of good and evil, therefore they should not\ntouch it; it was the tree, that would by touching it, make them\nknow good and evil; therefore she toucheth, and also eateth thereof.\nSee therefore what specious pretences the devil, and those that\nare under the power of temptation, will have to transgress the\ncommand of God. That which God makes a reason of the prohibition,\neven that the devil will make a reason of their transgression.\n\nGod commands to self-denial, but the world makes that a reason of\ntheir standing off from the very grace of God in the gospel. God\nalso commands, That we be sober, chaste, humble, just, and the\nlike; but the devil, and carnal hearts, make these very things the\nargument that keeps sinners from the word of salvation. Or rather\ntake it thus; God forbids wickedness, because it is delightful to\nthe flesh, and draws the heart from God, but therefore carnal men\nlove wickedness and sin: Therefore they go on in sin, and \"therefore\nthey say unto God, Depart from us, for we desire not the knowledge\nof thy ways\" (Job 21:14; 22:15-17).\n\nShe \"did eat, and gave also unto her husband with her, and he did\neat.\"\n\nThe great design of the devil, as he supposed, was now accomplished;\nfor he had both in the snare, both the man and his wife, and in\nthem, the whole world that should be after. And indeed the chief\ndesign of Satan was at the head at first, only he made the weakest\nthe conveyance for his mischief. Hence note again, That Satan by\ntempting one, may chiefly intend the destruction of another. By\ntempting the wife, he may aim at the destruction of the husband;\nby tempting the father, he may design the destruction of the\nchildren; and by tempting the king, he may design the ruin of the\nsubjects. Even as in the case of David: \"Satan stood up against\nIsrael, and provoked David to number the people.\" He had a mind\nto destroy seventy thousand, therefore he tempted David to sin (1\nChron 21:1).\n\nShe gave also to her husband, and he did eat. Sin seldom or never\nterminates in one person; but the pernicious example of one, doth\nanimate and embolden another; or thus, the beholding of evil in\nanother, doth often allure a stander-by. Adam was the looker-on, he\nwas not in the action as from the serpent: \"Adam was not deceived,\"\nthat is, by having to do with the devil, \"but the woman, the woman\nbeing deceived, was in the transgression\" (1 Tim 2:14). This should\nexhort all men that they take heed of so much as beholding evil\ndone by others, lest also they should be allured. When Israel\nwent into Canaan, God did command them not so much as to ask, How\nthose nations served their gods? lest by so doing, Satan should\nget an advantage of their minds, to incline them to do the like\n(Deu 12:30). Evil acts, as well as evil words, will eat as doth\na canker. This then is the reason of that evil-favouredness that\nyou see attending some men's lives and professions; they have been\ncorrupted, as Adam was, either by evil words or bad examples, even\ntill the very face of their lives and professions are disfigured\nas with the pox or canker (2 Tim 2:17).\n\nThus have we led you through that woeful tragedy that was acted\nbetween the woman and the serpent; and have also shewed, how it\nhappened that the serpent went away as victor.\n\n1. The woman admitted of a doubt about the truth of the word that\nforbad her to eat; for unbelief was the first sin that entered the\nworld.\n\n2. She preferred the privileges of the flesh, before the argument\nto self-denial; by which means her heart became hardened, and grew\nsenseless of the dread and terror of the words of God.\n\n3. She took Satan's arguments into consideration, and sensed,[9]\nor tasted them; not by the word of God, but her own natural, or\nrather sore-deluded fancy.\n\n4. She had a mind to gratify the lusts of the flesh, the lusts of\nthe eyes, and the pride of life.\n\nNow to speak of the evil consequences that followed this sinful\nact: That is not in the wisdom of mortal man to do; partly, because\nwe know but in part even the evil and destructive nature of sin;\nand partly, because much of the evil that will follow this action,\nis yet to be committed by persons unborn. Yet enough might be said\nto astonish the heavens, and to make them horribly afraid (Jer\n2:12). 1. By this act of these two, the whole world became guilty\nof condemnation and eternal judgment (Rom 5). 2. By this came all\nthe blindness, atheism, ignorance of God, enmity and malice against\nhim, pride, covetousness, adultery, idolatry, and implacableness,\n&c., that is found in all the world. By this, I say, came all the\nwars, blood, treachery, tyranny, persecution, with all manner of\nrapine and outrage that is found among the sons of men. 3. Besides,\nall the plagues, judgments, and evils that befal us in this world,\nwith those everlasting burnings that will swallow up millions for\never and ever; all and every whit of these came into the world as\nthe portion of mankind, for that first transgression of our first\nparents.\n\nVer. 7. \"And the eyes of them both were opened, and they knew that\nthey were naked; and they sewed fig-leaves together, and made\nthemselves aprons.\"\n\nThat their eyes might be opened, was one branch of the temptation,\nand one of the reasons that prevailed with the woman to forsake the\nword of God: But she little thought of seeing after this manner,\nor such things as now she was made to behold. She expected some\nsweet and pleasant sight, that might tickle and delight her deluded\nfancy; but behold, sin and the wrath of God appears, to the shaking\nof their hearts! And thus, even to this very day, doth the devil\ndelude the world: His temptations are gilded with some sweet and\nfine pretences; either they shall be wiser, richer, more in favour,\nlive merrier, fare better, or something; and that they shall see\nit, if they will but obey the devil: Which the fools easily are,\nby these and such like things, allured to do. But behold, when\ntheir eyes are opened, instead of seeing what the devil falsely\ntold them, they see themselves involved in sin, made guilty of\nthe breach of God's command, and subject to the wrath of God.[10]\n\n\"And they knew that they were naked.\" Not only naked of outward\nclothing, but even destitute of righteousness; they had lost their\ninnocency, their uprightness, and sinless vail, and had made\nthemselves polluted creatures, both in their hearts and in their\nflesh; this is nakedness indeed; such a kind of nakedness as Aaron\nmade Israel naked with, when he set up his idol calf for them to\nworship: \"For Aaron had made them naked unto their shame\" (Exo\n32:25). Naked before the justice of the law.\n\n\"And they knew that they were naked.\" And they knew it: Why, did\nthey not know it before? The text says, They were naked, and were\nnot ashamed. O! they stood not naked before God! they stood not\nwithout righteousness, or uprightness before him, and therefore\nwere not ashamed, but now they knew they were naked as to that.\n\n\"And they sewed fig-leaves together, and made themselves aprons.\"\nA fit resemblance of what is the inclination of awakened men,\nwho are yet but natural! They neither think of Christ, or of the\nmercy of God in him for pardon, but presently they betake themselves\nto their own fig-leaves, to their own inventions, or to the\nrighteousness of the law, and look for healing from means which\nGod did never provide for cure. \"When Ephraim saw his sickness, and\nJudah saw his wound, then went Ephraim to the Assyrian\" (Hosea\n5:13). Not to God, and sent to King Jarib, not to Christ, yet\ncould they not heal him, nor cure him of his wound.\n\n\"And made themselves aprons.\" Not coats, as God did afterwards. A\ncarnal man thinks himself sufficiently clothed with righteousness,\nif the nakedness which he sees, can be but covered from his own\nsight: As if God also did see that and only that which they have\na sight of by the light of nature; and as if because fig-leaves\nwould hide their nakedness from their sight, that therefore they\nwould hide it from the sight of God. But alas! No man, without\nthe help of another, can bring all his nakedness to the sight of\nhis own eye; much is undiscovered to him, that may yet lie open\nand bare to a stander-by: So it is with the men that stand without\nChrist before God, at best they see but some of their nakedness,\nto wit, their most gross and worst faults, and therefore they seek\nto cover them; which when they have hid from their own sight, they\nthink them hid also from the sight of God. Thus did Adam, he saw\nhis own most shameful parts, and therefore them he covered: They\nmade themselves aprons, or things to gird about them, not to cover\nthem all over withal. No man by all his own doings can hide all\nhis own nakedness from the sight of the justice of God, and yet,\nbut in vain, as busy as Adam to do it.\n\n\"And they sewed fig-leaves together, and made themselves aprons.\"\nFig-leaves! A poor apron, but it was the best they could get.\nBut was that a sufficient shelter against either thorn or thistle?\nOr was it possible but that after a while these fig-leaves should\nhave become rotten, and turned to dung? So will it be with all\nman's own righteousness which is of the law; Paul saw it so, and\ntherefore counted it but loss and dung, that he might win Christ,\nand be found in him (Phil 3:7,8).\n\nVer. 8. \"And they heard the voice of the Lord God walking in the\ngarden in the cool of the day: and Adam and his wife hid themselves\nfrom the presence of the Lord God, among the trees of the garden.\"\n\n\"And they heard the voice of the Lord God.\" This voice was not to\nbe understood according, as if it was the effect of a word; as\nwhen we speak, the sound remains with a noise for some time after;\nbut by voice here, we are to understand the Lord Christ himself;\nwherefore this voice is said to walk, not to sound only: \"They\nheard the voice of the Lord God walking.\" This voice John calls the\nword, the word that was with the Father before he made the world,\nand that at this very time was heard to walk in the garden of Adam:\nTherefore John also saith, this voice was in the beginning; that\nis, in the garden with Adam, at the beginning of his conversion,\nas well as of the beginning of the world (John 1:1).\n\n\"And they heard the voice of the Lord God walking in the garden in\nthe cool of the day.\" The gospel of it is, in the season of grace;\nfor by the cool of the day, he here means, in the patience,\ngentleness, goodness and mercy of the gospel; and it is opposed to\nthe heat, fire, and severity of the law.\n\n\"And Adam and his wife hid themselves.\" Hence observe, That a\nman's own righteousness will not fortify his conscience from fear\nand terror, when God begins to come near to him to judgment. Why\ndid Adam hide himself, but because, as he said, he was naked? But\nhow could he be naked, when before he had made himself an apron?\nO! the approach of God consumed and burnt off his apron! Though\nhis apron would keep him from the sight of a bird, yet it would\nnot from the eye of the incorruptible God.\n\nLet therefore all self-righteous men beware, for however they at\npresent please themselves with the worthiness of their glorious\nfig-leaves; yet when God shall come to deal with them for sin,\nassuredly they will find themselves naked.[11]\n\n\"And they hid themselves.\" A man in a natural state, cannot abide\nthe presence of God; yea, though a righteous man. Adam, though\nadorned with his fig-leaves, flies.\n\nObserve again, That a self-righteous man, a man of the law, takes\ngrace and mercy for his greatest enemy. This is apparent from the\ncarriage of the Pharisees to Jesus Christ, who because they were\nwedded to the works of their own righteousness, therefore they hated,\npersecuted, condemned, and crucified the Saviour of the world. As\nhere in the text, though the voice of the Lord God walked in the\ngarden in the cool of the day, in the time of grace and love, yet\nhow Adam with his fig-leaves flies before him.\n\n\"And Adam and his wife hid themselves from the presence of the\nLord God.\" These latter words are spoken, not to persuade us that\nmen can hide themselves from God, but that Adam, and those that\nare his by nature, will seek to do it, because they do not know him\naright. These words therefore further shew us what a bitter thing\nsin is to the soul; it is only for hiding work, sometimes under\nits fig-leaves, sometimes among the trees of the garden. O what\na shaking, starting, timorous evil conscience, is a sinful and\nguilty conscience! especially when 'tis but a little awakened, it\ncould run its head into every hole, first by one fancy, then by\nanother; for the power and goodness of a man's own righteousness,\ncannot withstand or answer the demands of the justice of God, and\nhis holy law.\n\n\"And Adam and his wife hid themselves from the presence of the\nLord God, among the trees of the garden.\" If you take the trees\nin a mystical sense as sometimes they may be taken (Eze 31:8-11);\nthen take them here to signify, or to be a type of the saints\nof God, and then the gospel of it is, That carnal men, when they\nare indeed awakened, and roused out of their foolish fig-leaf\nrighteousness; then they would be glad of some shelter with them\nthat are saved and justified freely by grace, as they in the\nGospel of Matthew; \"Give us of your oil; for our lamps are gone\nout\" (Matt 25:8). And again, The man without the wedding garment\nhad crowded himself among the wedding guests: Had hid themselves\namong the trees of the garden (Matt 22:11).\n\nVer. 9. \"And the Lord God called unto Adam, and said unto him,\nWhere art thou?\"\n\nAdam having eaten of the forbidden tree, doth now fleet his\nstation, is gone to another than where God left him. Wherefore, if\nGod will find Adam, he must now look him where he had hid himself.\nAnd indeed so he does with \"Adam, where art thou?\"\n\n\"And the Lord God called,\" &c. Here begins the conversion of Adam,\nfrom his sinful state, to God again. But mark, it begins not at\nAdam's calling upon God, but at God calling upon him: \"And the\nLord God called unto Adam.\" Wherefore, by these words, we are to\nunderstand the beginning of Adam's conversion. And indeed, grace\nhath gone the same way with the elect, from that time to this day.\nThus he dealt with Abraham, Isaac and Jacob; he called them from\ntheir native country, the country of their kindred. And hence it\nis, that, especially in the New Testament, the saints are said\nto be the Called; \"Called of God,\" and \"Called of Jesus Christ.\"\nAnd hence again it is that Calling is by Paul made the first\ndemonstration of election, and that saints are admonished to prove\ntheir election by their calling; for as Adam was in a lost, miserable\nand perishing condition, until God called him out of those holes\ninto which sin had driven him: so we do lie where sin and the\ndevil hath laid us, until by the word of God we are called to the\nfellowship of his Son Jesus Christ.\n\nBy these words therefore we have the beginning of the discovery\nof effectual calling or conversion; \"And the Lord God called\": In\nwhich call observe three things,\n\n1. God called so that Adam heard him. And so it is in the conversion\nof the New Testament saints, as Paul says, \"If ye have heard him,\nand have been taught by him, as the truth is in Jesus\" (Eph 4:21).\nThat therefore is one discovery of effectual calling, the sinner\nis made to HEAR him, even to hear him distinctly, singling out the\nvery person, calling, \"Adam, Where art thou?\" \"Saul, Saul, why\npersecutest thou me?\" I have called thee by thy name, thou art\nmine. As he also said to Moses, \"I know thee by name, and thou\nhast also found grace in my sight\" (Exo 33:12).\n\n2. God called so, as to fasten sin upon his conscience, and as to\nforce a confession from him of his naked and shameful state.\n\n3. God called so, as to make him tremble under, and be afraid of\nthe judgment of God.\n\n\"And the Lord God called unto Adam, and said unto him, Where art\nthou?\" Indeed, Where art thou must of necessity be forcibly urged\nto every man on whose soul God doth work effectual conversion;\nfor until the person is awakened, as to the state and condition\nhe is in, he will not desire, nay, will not endure to be turned\nto God; but when in truth they are made to see what condition sin\nhath brought them to, namely, that it hath laid them under the\npower of sin, the tyranny of the devil, the strength of death,\nand the curse of God by his holy law; then is mercy sweet.\n\n\"Where art thou?\" God knew where he was, but foolish Adam thought\notherwise; he thought to hide himself from the presence of the\nLord, but the Lord found him out. Indeed, deluded sinners think\nthat they can hide themselves and sins from God. \"How doth God\nknow,\" say they, \"Can he judge through the thick cloud?\" (Job 22:13).\nBut such shall know he sees them; they shall know it, either to\ntheir correction, or to their condemnation. \"Though they dig into\nhell,\" saith God, \"thence shall mine hand take them; though they\nclimb up to heaven, thence will I bring them down: And though they\nhide themselves in the top of Carmel, I will search and take them\nout thence,\" &c. (Amos 9:2,3).[12] \"Can any hide himself in secret\nplaces that I shall not see him, saith the Lord? Do not I fill\nheaven and earth? saith the Lord\" (Jer 23:24).\n\nVer. 10. \"And he said, I heard thy voice in the garden, and I was\nafraid, because I was naked; and I hid myself.\"\n\nThis then was the cause of his flying, he heard the voice of God:\nA wicked and evil conscience saith, every thing is to it as the\nmessenger of death and destruction; for, as was said before, \"the\nvoice of the Lord walked in the garden in the cool of the day,\" in\nthe time of grace and mercy. But it mattereth not whether he came\nwith grace or vengeance; guilt was in Adam's heart, therefore he\ncould not endure the presence of God: He \"that doeth evil hateth\nthe light\" (John 3:20). And again, \"The wicked flee when no man\npursueth\" (Pro 28:1). Cain thought all that met him, would seek\nhis blood and life.\n\n\"I heard thy voice.\" Something by the word of God was spoken,\nthat shook the heart of this poor creature; something of justice\nand holiness, even before they fell into this communication: for\nobserve it, Adam went forthwith from the tree of knowledge of good\nand evil a convinced man, first to his fig-leaves, but they would\nnot do; therefore he seeks to be hid among the trees. And observe\nagain, That the insufficiency of fig-leaves were discovered by\nthis voice of the Lord God, that at this time walked in the garden:\n\"I heard thy voice in the garden, and I was afraid, because I was\nnaked; and I hid myself.\" So then, there was a first and second\nvoice which Adam heard; the first he ran away from, \"I heard thy\nvoice, and hid myself.\" The second was this, wherein they commune\neach with other. The first therefore was the word of justice,\nseverity, and of the vengeance of God; like that in the 19th of\nExodus, from the pronouncing of which, a trembling, and almost\ndeath, did seize six hundred thousand persons.\n\n\"I heard thy voice in the garden.\" It is a word from without that\ndoth it. While Adam listened to his own heart, he thought fig-leaves\na sufficient remedy, but the voice that walked in the garden shook\nhim out of all such fancies: \"I heard thy voice in the garden, and\nI was afraid, because I was naked; and I hid myself.\"\n\nVer. 11. \"And he said, Who told thee that thou wast naked? Hast thou\neaten of the tree, whereof I commanded thee that thou shouldest\nnot eat?\"\n\n\"Who told thee?\" This, as I said before, supposeth a third person,\na preacher, and that was the Son of God; the voice of the Lord\nGod that walked in the garden.\n\n\"Hast thou eaten of the tree?\" That is, If thou hast been shewed\nthy nakedness, thou hast indeed sinned; for the voice of the Lord\nGod will not charge guilt, but where and when a law hath been\ntransgressed. God therefore, by these words, driveth Adam to the\npoint, either to confess or deny the truth of the case. If he\nconfess, then he concludes himself under judgment; if he deny, then\nhe addeth to his sin: Therefore he neither denieth nor confesseth,\nbut so as he may lessen and extenuate his sin.\n\nVer. 12. \"And the man said, The woman whom thou gavest to be with\nme, she gave me of the tree, and I did eat.\"\n\nHe had endeavoured with fig-leaves to hide his transgressions\nbefore, but that being found too scanty and short, he now trieth\nwhat he can do with arguments. Indeed he acknowledgeth that he\ndid eat of the tree of which he was forbidden; but mark where he\nlayeth the reason: Not in any infection which was centred in him\nby reason of his listening to the discourse which was between the\nwoman and the serpent; but because God had given him a woman to\nbe with him: \"The woman whom thou gavest to be with me, she gave\nme of the tree.\" The woman was given for an help, not an hindrance;\nbut Satan often maketh that to become our snare, which God hath\ngiven us as a blessing. Adam therefore here mixeth truth with\nfalsehood. It is true, he was beguiled by the woman; but she was\nnot intended of God, as he would insinuate, to the end she might\nbe a trap unto him. Here therefore Adam sought to lessen and\npalliate his offence, as man by nature is prone to do; for if God\nwill needs charge them with the guilt of sin for the breach of\nthe law, they will lay the fault upon anything, even upon God's\nordinance, as Adam here doth, rather than they will honestly fall\nunder the guilt, and so the judgment of the law for guilt. It is a\nrare thing, and it argueth great knowledge of God, and also hope\nin his mercy, when men shall heartily acknowledge their iniquities,\nas is evident in the case of David: \"Wash me thoroughly from\nmine iniquity, and cleanse me from my sin. For I acknowledge my\ntransgressions: and my sin is ever before me\" (Psa 51:2,3). But\nhis knowledge is not at first in young converts; therefore when\nGod begins to awaken, they begin, as sleepy men, to creep further\nunder their carnal covering; which yet is too short to hide them,\nand too narrow to cover their shame (Isa 28:20).\n\n\"The woman whom thou gavest to be with me, she gave me of the\ntree.\" Although, as I said, this sinner seeks to hide, or at least\nto lessen his sin, by laying the cause upon the woman, the gift\nof God; yet it argueth that his heart was now filled with shame\nand confusion of face, for that he had broken God's command; for\nindeed it is the nature of guilt, however men may in appearance\nruffle under it, and set the best leg before, for their vindication;\nyet inwardly to make them blush and fail before their accuser.\nIndeed their inward shame is the cause of their excuse; even as\nAaron, when he had made the golden calf, could not for shame of\nheart confess in plainness of speech the truth of the fact to his\nbrother Moses, but faulteringly: They gave me their gold, saith\nhe, and \"I cast it into the fire, and there came out this calf\"\n(Exo 32:24). \"And there came out this calf\"; a pitiful fumbling\nspeech: The Holy Ghost saith, Aaron had made them naked; \"had\nmade them naked unto their shame,\" for he, as also Adam, should,\nbeing chief and lord in their place, have stoutly resisted the\nfolly and sin which was to them propounded; and not as persons of\na womanish spirit, have listened to wicked proposals.[13]\n\nVer. 13. \"And the Lord God said unto the woman, What is this that\nthou hast done?\" &c.,\n\nForasmuch as Adam did acknowledge his sin, though with much weakness\nand infirmity, God accepts thereof; and now applieth himself to\nthe woman, whom Satan had used as his engine to undo the world.\n\nHence observe, That when God sets to search out sin, he will\nfollow it from the seduced to the seducer, even till he comes to\nthe rise and first author thereof, as in the following words may\nmore clearly appear. Not that he excuseth or acquitteth the seduced,\nbecause the seducer was the first cause, as some do vainly imagine;\nbut to lay all under guilt who are concerned therein: the woman\nwas concerned as a principal, therefore he taketh her to examination.\n\n\"And the Lord God said unto the woman, What is this that thou hast\ndone?\" What is this? God seems to speak as if he were astonished\nat the inundation of evil which the woman by her sin had overflowed\nthe world withal: \"What is this that thou hast done!\" Thou hast\nundone thyself, thou hast undone thy husband, thou hast undone all\nthe world; yea, thou hast brought a curse upon the whole creation,\nwith an overplus of evils, plagues, and distresses.\n\n\"What is this that thou hast done!\" Thou hast defiled thy body and\nsoul, thou hast disabled the whole world from serving God; yea,\nmoreover, thou hast let in the devil at the door of thy heart, and\nhast also made him the prince of the world. \"What is this that thou\nhast done!\" Ah! little, little do sinners know what they have done,\nwhen they have transgressed the law of the Lord. I say, they little\nknow what death, what plagues, what curse, yea, what hell they, by\nso doing, have prepared for themselves.\n\n\"What is this that thou hast done!\" God therefore, by these words,\nwould fasten upon the woman's heart a deep sense of the evil of her\ndoings. And indeed, for the soul to be brought into a deep sense\nof its sin, to cry out before God, Ah! what have I done! it is with\nthem the first step towards conversion: \"Acknowledge thy iniquity\n[saith God] that thou hast transgressed against me\" (Jer 3:13).\nAnd again, \"If we confess our sins, he is faithful and just to\nforgive us our sins, and to cleanse us from all unrighteousness\"\n(1 John 1:9). The want of this is the cause of that obdurate and\nlasting hardness that continueth to possess so many thousands\nof sinners, they cry not out before God, What have I done? but\nfoolishly they rush into, and continue in sin, \"till their iniquity\nbe found to be hateful,\" yea, their persons, because of their sin.\n\n\"What is this that thou hast done?\" By this interrogatory the Lord\nalso implieth an admonition to the woman, to plead for herself,\nas he also did to her husband. He also makes way for the working\nof his bowels towards her, which (as will be shewn anon) he\nflatly denies to the serpent, the devil: I say he made way for\nthe woman to plead for, or bemoan herself; an evident token that\nhe was unwilling to cast her away for her sin: \"I have surely\nheard Ephraim bemoaning himself;--I will surely have mercy upon\nhim, saith the Lord\" (Jer 31:18-20). Again, by these words, he\nmade way for the working or yearning of his own bowels over her;\nfor when we begin to cry out of our miscarriages, and to bewail\nand bemoan our condition because of sin, forthwith the bowels of\nGod begin to sound, and to move towards his distressed creature,\nas by the place before alleged appears. \"I have surely heard\nEphraim bemoaning himself;--therefore my bowels are troubled for\nhim: I will surely have mercy upon him, saith the Lord.\" See also\nthe 11th and 14th chapters of Hosea.\n\n\"And the woman said, the serpent beguiled me and I did eat.\" A\npoor excuse, but an heart affecting one; for many times want of wit\nand cunning to defend ourselves, doth affect and turn the heart\nof a stander-by to pity us. And thus, as I think, it was with\nthe woman; she had to do with one that was too cunning for her,\nwith one that snapt her by his subtilty or wiles; which also the\nwoman most simply confesses, even to the provoking of God to take\nvengeance for her.\n\nVer. 14. \"And the Lord God said unto the serpent, Because thou\nhast done this, thou art cursed above all cattle, and above every\nbeast of the field.\"\n\nThe serpent was the author of the evil; therefore the thunder\nrolls till it comes over him, the hot burning thunder-bolt falls\nupon him.\n\nThe Lord, you see, doth not with the serpent as with the man\nand his wife; to wit, minister occasion to commune with him, but\ndirectly pronounceth him cursed above all, \"above every beast of the\nfield.\" This sheweth us, that as concerning the angels that fell,\nwith them God is at eternal enmity, reserving them in everlasting\nchains under darkness. Cursed art thou: By these words, I say,\nthey are prevented of a plea for ever, and also excluded a share\nin the fruits of the Messiah which should afterwards be born into\nthe world (Heb 2:2).\n\n\"Because thou hast done this, cursed art thou.\" \"Because thou hast\ndone this\": Not as though he was blessed before; for had he not\nbefore been wicked, he had not attempted so wicked a design. The\nmeaning then is, That either by this deed the devil did aggravate\nhis misery, and make himself the faster to hang in the everlasting\nchains under darkness; or else by this he is manifested to us to\nbe indeed a cursed creature.\n\nFurther, \"Because thou hast done this,\" may also signify how great\ncomplacency and content God took in Adam and his wife while they\ncontinued without transgression; But how much against his mind and\nworkmanship this wicked work was. 1. Against his mind; for sin so\nsets itself against the nature of God, that, if possible, it would\nannihilate and turn him into nothing, it being in its nature point\nblank against him. 2. It is against his workmanship; for had not\nthe power of the Messias stept in, all had again been brought to\nconfusion, and worse than nothing: as Christ himself expresses it:\n\"The earth, and all the inhabitants thereof, are dissolved: I bear\nup the pillars of it\" (Psa 75:3). And again, \"He upholdeth all\nthings by the word of his power\" (Heb 1:3).\n\nBesides, this being done, man, notwithstanding the grace of God,\nand the merits of Jesus Christ, doth yet live a miserable life in\nthis world; for albeit that Christ hath most certainly secured\nthe elect and chosen of God from perishing by what Satan hath\ndone; yet the very elect themselves are, by reason of the first\ntransgression, so infested and annoyed with inward filth, and so\nassaulted still by the devil, and his vassals the proper children\nof hell, that they groan unutterably under their burthen; yea,\nall creatures, \"the whole creation groaneth and travaileth in pain\ntogether until now\" (Rom 8:22). And that most principally upon the\nvery account of this first sin of Adam; it must needs be therefore,\nthis being so high an affront to the divine majesty, and so\ndirectly destructive to the work of his hands; and the aim of the\ndevil most principally also at the most excellent of his creation\n(for man was created in God's own image) that he should hereat\nbe so highly offended, had they not sinned at all before, to bind\nthem over for this very fact to the pains of the eternal judgment\nof God.\n\nVer. 15. \"And I will put enmity between thee and the woman, and\nbetween thy seed and her seed; it shall bruise thy head, and thou\nshalt bruise his heel.\"\n\nThe woman may, in this place, be taken either really or figuratively;\nif really and naturally, then the threatening is also true, as\nto the very natures of the creatures here under consideration,\nto wit, the serpent and the woman, and so all that come of human\nrace; for we find that so great an antipathy is between all such\ndeadly beasts, as serpents and human creatures, that they abiding\nin their own natures, it is not possible they should ever be\nreconciled: \"I will put enmity\": I will put it. This enmity then\nwas not infused in creation, but afterwards; and that as a punishment\nfor the abuse of the subtlety of the serpent; for before the fall,\nand before the serpent was assumed by the fallen angels, they were,\nbeing God's creatures, \"good,\" as the rest in their kind; neither\nwas there any jarring or violence put between them; but after the\nserpent was become the devil's vizor, then was an enmity begot\nbetween them.\n\n\"I will put enmity between thee and the serpent.\" If by woman,\nwe here understand the church, (but then we must understand the\ndevil, not the natural serpent simply,) then also the threatening\nis most true; for between the church of God, and the devil, from\nthe beginning of the world, hath been maintained most mighty wars\nand conflicts, to which there is not a like in all the blood shed\non the earth. Yea, here there cannot be a reconciliation, (the\nenmity is still maintained by God): The reason is, because their\nnatural dispositions and inclinations, together with their ends and\npurposes, are most repugnant each to other, even full as much as\ngood and evil, righteousness and sin, God's glory, and an endeavour\nafter his utter extirpation.\n\nIndeed, Satan hath tried many ways to be at amity with the church;\nnot because he loves her holiness, but because he hates her welfare,\n(wherefore such amity must only be dissembled,) and that he might\nbring about his enterprise, he sometimes hath allured with the\ndainty delicates of this world, the lusts of the flesh, of the eyes,\nand the pride of life: This being fruitless, he hath attempted to\nentangle and bewitch her with his glorious appearance, as an angel\nof light; and to that end hath made his ministers as the ministers\nof righteousness, preaching up righteousness, and contending for\na divine and holy worship (2 Cor 11:12-15): but this failing also,\nhe hath taken in hand at length to fright her into friendship\nwith him, by stirring up the hellish rage of tyrants to threaten\nand molest her; by finding out strange inventions to torment and\nafflict her children; by making many bloody examples of her own\nbowels, before her eyes, if by that means he might at last obtain\nhis purpose: But behold! all hath been in vain, there can be no\nreconciliation. And why, but because God himself maintains the\nenmity?\n\nAnd this is the reason why the endeavours of all the princes and\npotentates of the earth, that have through ignorance or malice\nmanaged his design against the church, have fallen to the ground,\nand been of none effect.\n\nGod hath maintained the enmity: doubtless the mighty wonder, that\ntheir laws cannot be obeyed;[14] I mean their laws and statutes,\nwhich by the suggestion of the prince of this world they have made\nagainst the church: But if they understood but this one sentence,\nthey might a little perceive the reason. God hath put enmity\nbetween the devil and the woman; between that old serpent called,\nThe Devil and Satan, and the holy, and beloved, and espoused wife\nof Christ.\n\n\"I will put enmity between thee and the woman, and between thy seed\nand her seed.\" The seeds here are the children of both, but that\nof the woman, especially Christ (Gal 3:16). \"God sent forth his\nSon made of a woman\" (Gal 4:4). Whether you take it literally or\nfiguratively; for in a mystery the church is the mother of Jesus\nChrist, though naturally, or according to His flesh, He was born of\nthe virgin Mary, and proceeded from her womb: But take it either\nway, the enmity hath been maintained, and most mightily did shew\nitself against the whole kingdom of the devil, and death, and\nhell; by the undertaking, engaging, and war which the Son of God\ndid maintain against them, from his conception, to his death and\nexaltation to the right hand of the Father, as is prophesied of,\nand promised in the text, \"It shall bruise thy head.\"\n\n\"It shall bruise thy head.\" By head, we are to understand the\nwhole power, subtilty, and destroying nature of the devil; for as\nin the head of the serpent lieth his power, subtilty, and poisonous\nnature; so in sin, death, hell, and the wisdom of the flesh, lieth\nthe very strength of the devil himself. Take away sin then, and\ndeath is not hurtful: \"The sting of death is sin\": And take away\nthe condemning power of the law, and sin doth cease to be charged,\nor to have any more hurt in it, so as to destroy the soul: \"The\nstrength of sin is the law\" (1 Cor 15:56). Wherefore, the seed,\nJesus Christ, in his bruising the head of the serpent, must take\naway sin, abolish death, and conquer the power of the grave. But\nhow must this be done? Why, he must remove the curse, which makes\nsin intolerable, and death destructive. But how must he take away\nthe curse? Why, by taking upon Him \"flesh,\" as we (John 1:14); by\nbeing made \"under the law,\" as we (Gal 4:4); by being made \"to be\nsin for us\" (2 Cor 5:21), and by being \"made a curse for us\" (Gal\n3:10-13). He standing therefore in our room, under the law and\nthe justice of God, did both bear, and overcome the curse, and so\ndid bruise the power of the devil.\n\n\"It shall bruise thy head.\" To bruise is more than to break;\nhe shall quash thy head to death; so he also quashed the heel of\nChrist; which would, had not his eternal power and Godhead sustained,\nhave caused that he had perished for ever.\n\n\"And thou shalt bruise his heel.\" By these words, a necessity was\nlaid upon Jesus Christ to assume our flesh, to engage the devil\ntherein; and also because of the curse that was due to us for sin,\nthat he might indeed deliver us therefore; even for awhile to fall\nbefore this curse, and to die that death that the curse inflicteth:\n\"Christ hath redeemed us from the curse of the law, being made a\ncurse for us.\" Thus therefore did Satan, that is, by the fruits\nand effects of sin, bruise, or kill, the flesh of Christ: But he\nbeing God, as the Father, it was not possible he should be overcome.\nTherefore his head remaineth untouched. A man's life lieth not\nin his heel, but in his head and heart; but the Godhead being the\nhead and heart of the manhood, it was not possible Satan should\nmeddle with that; he only could bruise his heel; which yet by the\npower of the Godhead of this eternal Son of the Father, was raised\nup again from the dead: \"He was delivered for our offences, and\nwas raised again for our justification\" (Rom 4:25).\n\nIn these words therefore the Lord God gave Adam a promise, That\nnotwithstanding Satan had so far brought his design to pass, as to\ncause them by falling from the command, to lay themselves open to\nthe justice and wrath of God; yet his enterprise by grace, should\nbe made of none effect. As if the Lord had said, \"Adam, thou seest\nhow the devil hath overcome thee; how he, by thy consenting to his\ntemptation, hath made thee a subject of death and hell: but though\nhe hath by this means made thee a spectacle of misery, even an\nheir of death and damnation: yet I am God, and thy sins have been\nagainst me. Now because I have grace and mercy, I will therefore\ndesign thy recovery. But how shall I bring it to pass? Why I will\ngive my Son out of my bosom, who shall in your room, and in your\nnature encounter this adversary, and overcome him. But how? Why,\nby fulfilling my law, and by answering the penalties thereof.\nHe shall bring in a righteousness which shall be \"everlasting,\"\nby which I will justify you from sin, and the curse of God due\nthereto: But this work will make him smart, he must be made \"a man\nof sorrows,\" for upon him will I lay your iniquities (Isa 53:6);\nSatan shall bruise his heel.\"\n\nVer. 16. \"Unto the woman he said, I will greatly multiply thy\nsorrow and thy conception; in sorrow[15] shalt thou bring forth\nchildren; and thy desire shall be to thy husband, and he shall rule\nover thee.\"\n\n\"I will greatly multiply thy sorrow,\" &c. This is true, whether\nyou respect the woman according to the letter of the text, or as\nshe was a figure of the church; for in both senses their sorrows\nfor sin are great, and multiplied upon them: The whole heap of the\nfemale sex know the first,[16] the church only knows the second.\n\n\"In sorrow shalt thou bring forth children.\" The more fruitful,\nthe more afflicted is the church in this world; because the rage\nof hell, and the enmity of the world, are by her righteousness\nset on fire so much the more.\n\nBut again: Forasmuch as the promise is made before this judgment\nof God for sin is threatened, we must count these afflictions not\nas coming from the hand of God in a way of vengeance, for want of\nsatisfaction for the breach of the law; but to shew and keep us in\nmind of his holiness, that henceforth we should not, as at first\nthrough ignorance, so now from notions of grace and mercy, presume\nto continue in sin.\n\nI might add, That by these words it is manifest, that a promise of\nmercy and forgiveness of sin, and great afflictions and rebukes\nfor the same, may and shall attend the same soul: \"I will greatly\nmultiply thy sorrow,\" comes after the promise of grace.\n\n\"And thy desire shall be to thy husband, and he shall rule over\nthee.\" Doubtless the woman was, in her first creation, made in\nsubordination to her husband, and ought to have been under obedience\nto him: Wherefore, still that had remained a duty, had they never\ntransgressed the commandment of God; but observe, the duty is\nhere again not only enjoined, and imposed, but that as the fruit\nof the woman's sin; wherefore, that duty that before she might do\nas her natural right by creation, she must now do as the fruits\nof her disobedience to God. Women therefore, whenever they would\nperk it and lord it over their husbands, ought to remember, that\nboth by creation and transgression they are made to be in subjection\nto their own husbands. This conclusion makes Paul himself: \"Let\n[saith he] the woman learn in silence with all subjection. But I\nsuffer not a woman to teach, nor to usurp authority over the man,\nbut to be in silence; for Adam was first formed, then Eve; and\nAdam was not deceived, but the woman being deceived, was in the\ntransgression\" (1 Tim 2:11-14).\n\nVer. 17. \"And unto Adam he said, Because thou hast hearkened\nunto the voice of thy wife, and hast eaten of the tree of which I\ncommanded thee, saying, Thou shalt not eat of it: cursed is the\nground for thy sake, in sorrow shalt thou eat of it all the days\nof thy life.\"\n\nGod having laid his censure upon the woman, he now proceedeth and\ncometh to her husband, and also layeth his judgment on him: The\njudgment is, \"Cursed is the ground for thy sake,\" and in sorrow\nthou shalt eat thereof. The causes of this judgment are, First,\nFor that \"he hearkened to his wife\": And also, \"For that he had\neaten of the tree.\"\n\n\"Because thou hast hearkened to thy wife.\" Why? Because therein\nhe left his station and headship, the condition which God had\nappointed him, and gave way to his wife to assume it, contrary to\nthe order of creation, of her relation, and of her sex; for God\nhad made Adam lord and chief, who ought to have taught his wife,\nand not to have become her scholar.\n\nHence note, That the man that suffereth his wife to take his place,\nhath already transgressed the order of God.[17]\n\n\"Because thou hast hearkened to the voice,\" &c. Wicked women, such\nas Eve was now, if hearkened unto, are \"the snares of death\" to\ntheir husbands; for, because they are weaker built, and because the\ndevil doth easier fasten with them than with men, therefore they\nare more prone to vanity and all mis-orders in the matters of God,\nthan they; [the men] and so, if hearkened unto, more dangerous\nupon many accounts: \"Did not Solomon king of Israel sin by these\nthings? yet among many nations was there no king like him, who was\nbeloved of his God, nevertheless even him did outlandish [wicked]\nwomen cause to sin\" (Neh 13:26). \"But there was none like unto\nAhab, which did sell himself to work wickedness in the sight of\nthe Lord, whom Jezebel his wife stirred up\" (1 Kings 21:25).\n\nHence note further, That if it be thus dangerous for a man to\nhearken to a wicked wife, how dangerous is it for any to hearken\nunto wicked whores, who will seldom yield up themselves to the lusts\nof beastly men, but on condition they will answer their ungodly\npurposes! What mischief by these things hath come upon souls,\ncountries and kingdoms, will here be too tedious to relate.\n\n\"Because thou hast hearkened to the voice of thy wife, and hast\neaten of the tree.\" That is, From the hand of thy wife; for it was\nshe that gave him to eat: \"Therefore,\" &c. Although the scripture\ndoth lay a great blot upon women, and cautioneth man to beware of\nthese fantastical and unstable spirits, yet it limiteth man in his\ncensure: She is only then to be rejected and rebuked, when she doth\nthings unworthy her place and calling. Such a thing may happen, as\nthat the woman, not the man, may be in the right, (I mean, when\nboth are godly,) but ordinarily it is otherwise (Gen 21:12).\nTherefore the conclusion is, Let God's word judge between the man\nand his wife, as it ought to have done between Adam and his, and\nneither of both will do amiss; but contrariwise, they will walk\nin all the commandments of God without fault (Luke 1:6).\n\n\"Therefore cursed be the ground for thy sake.\" Behold what arguments\nare thrust into every corner, thereby to make man remember his\nsin; for all the toil of man, all the barrenness of the ground,\nand all the fruitlessness after all; What is it but the fruits of\nsin? Let not us then find fault with the weed, with the hotness,\ncoldness, or barrenness of the soil; but by seeing these things,\nremember our sin, Cursed be the ground \"for thy sake\"; for this God\nmakes our \"heaven as iron,\" and our \"earth as brass\" (Exo 26:19).\n\"The Lord shall make the rain of thy land powder and dust; from\nheaven shall it come down upon thee, until thou be destroyed\" (Deu\n28:20-24).\n\n\"In sorrow shalt thou eat of it all the days of thy life.\" He then\nis much deceived, who thinks to fill his body with the delicates\nof this world, and not therewith to drink the cruel venom of asps:\nYea, \"He shall suck the poison of asps, the viper's tongue shall\nslay him\" (Job 20:16). The reason is, because he that shall give\nup himself to the lusts and pleasures of this life, he contracts\nguilt, because he hath sinned; which guilt will curdle all his\npleasures, and make the sweetest of them deadly as poison.\n\n\"In sorrow shalt thou eat.\" Even thou that hast received the promise\nof forgiveness: How then can they do it with pleasure, who eat,\nand forget the Lord? (Pro 30:9; 31:5).\n\nAgain, Let not the sorrows, crosses, and afflictions, that attend\nthe godly in the things of this life, weaken their faith in the\npromise of grace, and forgiveness of sins; for such things may\nbefal the dearest Christian.\n\nVer. 18. \"Thorns also and thistles shall it bring forth to thee;\nand thou shalt eat the herb of the field.\"\n\nThis shews us (as I also hinted before), That the thorns and thistles\nof the ground, are but as the excrements thereof; and the fruits\nof sin, and the curse for sin. This world, as it dropt from the\nfingers of God, was far more glorious than it is now: Now it is\nloaden with a burden of corruption, thorns, thistles, and other\nannoyances, which Adam knew none of in the days of his innocency.\nNone therefore ever saw this world, as it was in its first creation,\nbut only Adam and his wife; neither shall any ever see it, until\nthe manifestation of the children of God: that is, until the\nredemption or resurrection of the saints: but then it shall be\ndelivered from the bondage of corruption, into the glorious liberty\nof the children of God.\n\n\"And thou shalt eat the herb of the field.\" These words are for\nhis comfort, under all the sorrow sin should bring upon him; \"Thou\nshalt eat the herb\": The herb was a type of the gosepl-comforts\nwhich the destroying angels were forbidden to smite (Rev 7:3). Of\nthese medicinal and healing herbs therefore Adam and his seed are\nadmitted to eat, that their soul may be replenished in the midst\nof their sorrow.\n\nVer. 19. \"In the sweat of thy face shalt thou eat bread, till thou\nreturn unto the ground; for out of it wast thou taken: for dust\nthou art, and unto dust shalt thou return.\"\n\n\"In the sweat of thy face.\" This is true, whether literally or\nallegorically understood: For as touching the things that pertain\nto this life, as they become not ours without toil and labour; so\nthe spiritual comforts of the kingdom of heaven are not obtained\nwithout travail and sweat: \"Labour [saith Christ] for the bread\nand meat which endureth to everlasting life\" (John 6:27).\n\n\"In the sweat of thy face.\" Those that make conscience of walking\nin the commandments of God, they shall be blessed with the bread of\nlife, when others shall be hunger-bit. That may also be mystically\napplied, \"On all hills that shall be digged with the mattock,\nthere shall not come thither the fear of briars and thorns; but\nit shall be for the sending forth of oxen, and for the treading\nof lesser cattle\" (Isa 7:25). The meaning is, Where people are\ndiligent according to the word of God, especially in spiritual and\nheavenly things, they shall be fat and flourishing, though sorrow\nbe mixed therewith: \"When men are cast down: then thou shalt say,\nthere is lifting up; and he shall save the humble person\" (Job\n22:29).\n\n\"Till thou return to the ground.\" A Christian should not leave off\nsweating labour so long as he is above the ground; even until he\nreturneth thither, he ought to be diligent in the way and worship\nof God. Jacob, when sick, would worship God, though so weak as\nnot able to do it, without leaning upon the top of his staff: A\nblessed example for the diligent, and reproof for those that are\nslothful (Heb 11:21).\n\n\"For out of it wast thou taken.\" That is, out of the ground. Behold\nhow the Lord doth mix his doctrine! Now he tells him of his sin,\nthen he promiseth to give him a Saviour, then again he shews him\nthe fruits of his sin, and immediately after the comforts of the\npromise; yet again, he would have him remember that he is but a\nmortal creature, not to live here for ever; neither made of silver\nnor gold, but even of a clod of dust: \"For dust thou art.\" Observe\ntherefore, that in the midst of all our enjoyments, God would have\nus consider our frame, that we may know how frail we are.\n\n\"For out of it was thou taken.\" It is hard for us to believe it,\nthough we daily see it is the way even of all the earth, to return\nthither again: \"For dust thou art, and to dust shalt thou return.\"\n\nWhether this was spoken to Adam, as a judgment, or a mercy, or\nboth, is not hard to determine, (this first premised, that Adam\nhad received the promise;) for as it was the fruit of sin, so a\njudgment and a token of God's displeasure; \"for the wages of sin\nis death\" (Rom 6:23). But as it is made by the wisdom of God, a\nprevention of further wickedness, and a conveyance through faith\nin Christ, to a more perfect enjoyment of God in the heavens; so\nit is a mercy and blessing of God (Isa 57:1,2); For thus \"to die\nis gain.\" Wherefore thus we may praise the dead, that are already\ndead, more than the living, which are yet alive (Eccl 4:2). This\nmade Paul desire to depart; for he knew that through death was\nthe way to have more perfect sight of, and more close and higher\ncommunion with the Father, and the Son, and the Spirit in the\nheavens (2 Cor 5:6). I have a desire to depart, and be with Christ,\nwhich is far better (Phil 1:21-23). Thus therefore those things\nthat in their own nature are the proper fruits and wages of sin,\nmay yet through the wisdom of God be turned about for our good\n(Jer 24:5); but let not this embolden to sin, but rather minister\noccasion to us to magnify the wisdom of God (Rom 8:28).\n\nVer. 20. \"And Adam called his wife's name Eve; because she was the\nmother of all living.\"\n\nBy this act Adam returneth to his first station and authority\nin which God had placed him, from which he fell when he became a\nscholar to his wife; for to name the creatures, was in Adam a note\nof sovereignty and power: This he attained to, as an effect of his\nreceiving the promise; for before the promise is received, man\ncannot serve God in his station, because as he wanteth the power\nof will, so also a good understanding; but when he hath received\nthe promise, he hath also received the Holy Ghost, which giveth to\nthe godly to know and do his duty in his station: \"The spiritual\"\nman discerneth, and so \"judgeth all things\"; but he is not discerned\nnor judged of any (1 Cor 2:15).\n\nAnd he called his wife's name Eve, or Hevah: Because she gave\nlife to, or was the first mother of all mankind. This then admits\nof two positions. First, That the world was created when Adam\nwas created. And, Secondly, That there were none of the sons of\nmen in the world before Adam, as some have not only vainly, but\nirreligiously and blasphemously suggested. \"Eve is the mother of\nall living\": Not a man therefore that is the son of man, but had\nhis being since the woman was made.\n\nVer. 21. \"Unto Adam also and to his wife did the Lord God make\ncoats of skins, and clothed them.\"\n\nBy this action the Lord God did preach to Adam, and to his wife,\nthe meaning of that promise that you read of in verse 15. Namely,\nThat by the means of Jesus Christ, God himself would provide\na sufficient clothing for those that accept of his grace by the\ngospel: The coats here, being a type of that blessed and durable\nrighteousness.\n\n\"The Lord God made the coats.\" Not Adam now, because now he is\nreceived into a covenant of grace with God: Indeed before he entered\ninto this covenant, he made his own clothing, such as it was, but\nthat could not cover his nakedness; but now the Lord will make\nthem: And \"unto Adam also and to his wife did the Lord God make\ncoats\": \"Their righteousness is of me, saith the Lord\" (Isa 54:17).\nOf me, that is, of my providing, of my performing. And this is\nthe name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS\"\n(Jer 23:6).\n\n\"He made them coats, and clothed them.\" As the righteousness by\nwhich a sinner stands just in the sight of God from the curse, is\na righteousness of God's providing; so also it is of his putting\non. No man can put on the righteousness of Christ, otherwise\nthan by God's imputation: if God reckon it ours then it is ours\nindeed; but if he refuseth to shew that mercy, who can impute that\nrighteousness to me? Blessed are they to whom the Lord imputeth\nrighteousness (Rom 4). Cursed then must they needs be to whom God\nhath not imputed the righteousness of his Son. \"The Lord clothed\nthem,\" according to that of Paul, \"Christ is made unto us of God\nwisdom and righteousness,\" &c. (1 Cor 1:30). And of that God who\nhath made him thus to us, even of him are we in Christ Jesus.\n\nDid the Lord God make coats of skins. The coats were made of the\nskins of beasts, of the skins of the slain, which were slain either\nfor food only, or for sacrifice also: This being so, the effects\nof that promise mentioned before were by this action the more\nclearly expounded unto Adam; to wit, That Christ, \"in the fulness\nof time,\" should be born of a woman clothed with flesh; and as so\nconsidered, should be made a curse, and so die that cursed death\nwhich by sin we had brought upon ourselves; the effects and fruits\nof which should to us be durable clothing; that is, \"Everlasting\nrighteousness\" (Dan 9:24). Ver. 22, 23. \"And the Lord God said,\nBehold, the man is become as one of us, to know good and evil: and\nnow, [therefore] lest he put forth his hand, and take also of the\ntree of life, and eat, and live for ever: therefore the Lord God\nsent him forth from the garden of Eden, to till the ground from\nwhence he was taken.\"\n\n\"Behold the man is become as one of us.\" These words respect the\ntemptation of the devil; the argument that prevailed with Adam;\nand the fruits of their consenting: And therefore I understand them\nas spoken ironically, or in derision to Adam. As if God had said,\n\"Now Adam, you see what a god you are become: The serpent told you\n\"you should be as gods,\" as one that was infinite in wisdom. But\nbehold, your godhead is horrible wickedness, even pollution of body\nand soul by sin. A thing you little thought of when you pleased\nyourself with the thought of that high attainment; and now if\nyou be not prevented, you will proceed from evil to evil; for\nnotwithstanding I have made promise of sending a Saviour, you will,\nthrough the pollution of your mind, forget and set at nought my\npromise; and seek life and salvation by that tree of life which\nwas never intended for the justification of sinners; therefore I\nwill turn you out of the garden, \"to till the ground whence thou\nwast taken.\"\"\n\n1. Hence observe, That it often falls out, after the promised\nblessing is come, that God yet maketh us to possess our former\nsins, not that the guilt thereof might be charged to condemnation,\nbut that remembering of them, we might blush before God, and be\nthe more effectually driven to a continual embracing of the mercy\npromised.\n\n2. Observe again, That as God would have us to remember our former\nsins, so he would not that we should feed upon ought but the very\nmercy promised. We must not rest in shadowish sacraments, as the\ntypical tree of life, but must remember it is our duty to live by\nfaith in the promised seed.\n\n3. Observe also, That even our outward and temporal employments,\nif they be lawful and honest, are so ordered of God, as that we\nmay gather some heavenly mystery from them: \"To till the ground\nfrom whence he was taken\": Mysteriously intimating two things to\nAdam. (1.) That seeing he was of the earth, he stood in as much\nneed to be ordered and dressed by God, in order to his future\nhappiness, as the ground, in order to its thrift and fruitfulness.\n(2.) Again, Seeing he was taken from the ground, he is neither\nGod, nor angel, but a poor earthen vessel, such as God can easily\nknock in pieces, and cause to return to the ground again. These\nthings therefore Adam was to learn from his calling, that he might\nneither think too highly of himself, nor forget to live by faith,\nand depending on the Lord God, to be blessed of him.\n\nVer. 24. \"So he drove out the man; and he placed at the east of the\ngarden of Eden Cherubims, and a flaming sword which turned every\nway, to keep the way of the tree of life.\"\n\n\"So he drove out the man.\" Adam was loth to forsake this garden of\nEden, because there was the tree of life. The promise will hardly\nsatisfy, where faith is weak and low. Had this man with great\nfaith received and retained the gospel preached before, he would\nnot have so hankered after a shadow; but the conscience being\nawakened, and faith low and weak there, because faith wants the\nflower or bloom of assurance, the ceremonial or moral law doth\nwith ease engender bondage.\n\n\"And he placed at the east of the garden of Eden Cherubims, and\na flaming sword.\" This shows the truth of what I said before; to\nwit, That Adam was loth to forsake the garden, loth to forsake\nhis doing of something; but God sets a shaking sword against him,\na sword to keep that way, or to prevent that Adam should have life\nby eating of the tree of life.\n\nObserve, This tree of life, though lawful for Adam to feed on before\nhe had transgressed, yet now is wholly forbidden him; intimating,\nthat that which would have nourished him before he brake the law,\nwill now avail him nothing as to life before the justice of God:\nthe tree of life might have maintained his life before he sinned;\nbut having done that, he hath no ways now but to live by faith in\nthe promise; which that he might effectually do, God takes from\nhim the use of all other things, he driveth him out of the garden,\nand sets to keep him from the tree of life, \"Cherubims, and a\nflaming sword.\"\n\n\"And he placed at the east of the garden Cherubims, and a flaming\nsword.\" These cherubims are one sort of the angels of God, at this\ntime made ministers of justice, shaking the flaming sword of God's\nseverity against Adam for sin, threatening to cut him off thereby,\nif he ever return by the way that he went.\n\nWe read also, that the law was delivered to Israel from Sinai, by\nthe hand and disposition of angels (Acts 7); the gospel, only by\nthe Son himself (Heb 1:2).\n\nTo keep the way. Hence the apostle implicitly concludes it a way,\nthat is, to death and damnation; by opposing another against it,\neven the new and living one; a new, not this the old; a living\none, not this the dead one (Heb 10). For, for that the cherubims\nare here placed with a flaming, shaking sword, to keep the tree\nof life, it is evident that death is threatened to him that shall\nat any time attempt to come at, or that seeks for life that way.\n\n\"A flaming sword, turning every way to keep,\" &c. This still shews\nus, that man, though he hath already received the promise, is yet\nexceeding prone to seek life by another way than free grace by\nJesus Christ; to wit, either by the law he hath broken, or by the\nlaw and Christ together; and so though not directly, yet \"as it\nwere by the works of the law\" (Rom 9:32). But all is to no purpose,\nthey are every way prevented. For, forsake the simplicity of the\npromise in the gospel, and thou shalt meet with the stroke of\nthe justice of God; for that flaming sword of his vengeance, it\nturneth every way, and therefore will in every way lay wrath upon\nthee, if thou seek life by ought but Christ.\n\nCHAPTER IV. Ver. 1. \"And Adam knew Eve his wife; and she conceived,\nand bare Cain, and said, I have gotten a man from the Lord.\"\n\nNow we are come to the generation of mankind. \"Adam knew his wife\":\nA modest expression; and it should teach us, in all such matters\nwhere things are discoursed of, that are either the fruits of\nsin, or the proper effects of man's natural infirmities, there to\nendeavour the use of such expressions, as neither to provide to\nlust, nor infect us with evil and uncivil communication. \"Adam\nknew his wife\"; Jacob, Samson, David, and others, are said to go\nin unto them. So as to our natural infirmities of the stool, the\nscripture expression is, \"When thou goest abroad to ease thyself,\nthou shalt turn again and cover that which cometh from thee\":\nModest and bashful expressions, and such as become the godly,\nbeing those that are furthest off of occasioning evil, and nearest\nto an intimation, that such infirmities bespeak us infirm and\nimperfect creatures.\n\n\"And she conceived and bare Cain.\" The first sprout of a disobedient\ncouple, a man in shape, but a devil in conditions. This is he that\nis called elsewhere, The child \"of that wicked one\" (1 John 3:12).\n\n\"And she said, I have gotten a man from the Lord.\" If Eve by these\nwords did only ascribe the blessing of children to be the gift of\nGod, then she spake like a godly woman; but if she supposed that\nthis man Cain was indeed the seed promised, then it shows, that\nshe in this was also deceived, and was therein a figure of all\nsuch as make false and strange delusions, signs of the mercy of\nGod towards them: The man she thought she had got from the Lord\nas a mercy, and to be a Saviour, he proved a man of the devil, a\ncurse, and to be a destroyer.\n\nVer. 2. \"And she again bare his brother Abel, And Abel was a keeper\nof sheep, but Cain was a tiller of the ground.\"\n\nObserve here, That the good child is not the first-born, but Abel,\n[a breath] (1 Cor 1:27,28). God often doth as Jacob did, even\ncross hands, in bestowing blessings, giving that which is best to\nhim that is least esteemed: For Cain was the man in Eve's esteem;\nshe thought, when she had him, she had got an inheritance; but as\nfor Abel, he was little worth; by his name they showed how little\nthey set by him. It is so with the sincere to this day; they\nbear not the name of glory with the world: Cain with them is the\nprofitable son; Abel is of no credit with them, neither see they\nform or comeliness in him; he is the melancholy, or lowering child,\nwhose countenance spoileth the mirth of the world: \"The heart of\nthe wise is in the house of mournings; but the heart of fools is\nin the house of mirth\" (Eccl 7:4).\n\n\"And Abel was a keeper of sheep, but Cain was a tiller of the\nground.\" By this it seems yet further, that Cain was the man in\nfavour, even him that should, by his Father's intentions, have been\nheir, and have enjoyed the inheritance: He was nurtured up in his\nfather's employment, but Abel was set in the lower rank.\n\nIt was also thus with Isaac and Jacob, Ishmael and Esau, being the\neldest, and those that by intention were to be heirs.\n\nNow in the inheritance lay, of old, a great blessing: so that Esau in\nlosing his father's inheritance, lost also the blessing of grace,\nand moreover the kingdom of heaven (Heb 12:16,17). Wherefore Cain\nhad by this the better of Abel, even as the Jews by their privileges\nhad the better of the Gentiles (Rom 3:1,2). But mark it, the blessing\nof grace is not led by outward order, but by electing love: Where\nthe person then is under the blessing of election, be he the first\nor the second son, the highest or lowest in the family, or whether\nhe be more or less loved of his friends, 'tis he that with Abel\nhath the everlasting blessing.\n\nVer. 3. \"And, in process of time, it came to pass that Cain brought\nof the fruit of the ground an offering unto the Lord.\"\n\nMark here, That the devil can suffer his children, in outward\nforms of worship, to be godly and righteous men: Cain, a limb of\nthe devil, and yet the first in order that presents himself and\nhis service to God.\n\nCain brought of the fruit of the ground, as of wheat, oil, honey,\nor the like; which things were also clean and good. Hence it is\nintimated, that his offering was excellent; and I conceive, not at\nall, as to the matter itself, inferior to that of Abel's; for in\nthat it is said that Abel's was more excellent, it is not with\nrespect to the excellency of the matter or things with which they\nsacrificed, but with respect to Abel's faith, which gave glory\nand acceptableness to his offering with God, \"By faith he offered\nunto God a more excellent sacrifice than Cain\" (Heb 11:4).\n\n\"And Abel, he also brought of the firstlings of his flock and of\nthe fat thereof\" &c.\n\nAbel, last in appearance, but in truth the first in grace; as\nit also is at this day: Who do so flutter it out as our ruffling\nformal worshippers? Alas! the good, the sincere and humble, they\nseem to be least and last; but the conclusion of the tragedy will\nmake manifest that the first is last, and the last first; for the\nmany are but called, the few are chosen.\n\n\"And the Lord had respect unto Abel, and to his offering.\" Herein\nare the true footsteps of grace discovered; to wit, the person must\nbe the first in favour with God, the person first, the performance\nafterwards.\n\n\"And the Lord had respect to Abel.\" But how can God respect a\nman, before he respect his offering? A man's gift (saith Solomon)\nmakes way for him: It should seem therefore that there lies no such\nstress in the order of words, but that it might as well be read,\n\"The Lord had respect to Abel, because he respected his offering.\"\n\nAnsw. Not so: For though it be true among men, that the gift makes\nway for the acceptance of the person, yet in the order of grace it\nis after another manner; for if the person be not first accepted,\nthe offering must be abominable; for it is not a good work that\nmakes a good man, but a good man makes a good work. The fruit\ndoth not make a good tree, but \"a good tree bringeth forth good\nfruit.\" Make (saith Christ) the tree good, and his fruit good; or\nthe tree evil, and his fruit evil: Do men gather grapes of thorns,\nor figs of thistles? Had Abel been a thorn, he had not brought forth\ngrapes; had he been a thistle, he had not brought forth figs. So\nthen, Abel's person must be first accepted, and after that his\nworks.\n\nObject. But God accepteth no man while he remains a sinner, but\nall men are sinners before they do good works, how then could the\nperson of Abel be accepted first?\n\nAnsw. Abel was JUST before he did offer sacrifice. Just, I say, in\nthe sight of God. This God witnessed by testifying of his gift: \"By\nfaith Abel offered unto God a more excellent sacrifice than Cain,\nby which he obtained witness that he was righteous\": That is, God\nby accepting of the gift of Abel, did testify that Abel was a\nrighteous man; for we know God \"heareth not sinners\": \"The prayers\nof the wicked are an abomination unto God.\" But Abel was accepted,\ntherefore he was righteous first.\n\nHence observe, That a man must be righteous before he can do any\ngood work.\n\nQuest. Righteous! \"With what righteousness?\"\n\nAnsw. With the righteousness of faith. And therefore it is said,\nthat Abel had faith before he offered sacrifice. \"By faith he\noffered\" (Heb 11:4). Where faith is made to precede or go before\nthe work which by faith he offered unto God.\n\nQuest. But are not good works the righteousness of faith?\n\nAnsw. They are the fruits of faith: As here in the case of Abel;\nhis faith produced an offering; but before he gave his offering,\nhis faith had made him righteous; for faith respects a promise of\ngrace, not a work of mine: Now the promise of grace, being this,\nthat the seed of the woman, which is Christ, should destroy\nthe power of the devil; by this Abel saw that it was Christ that\nshould abolish sin and death by himself, and bring in \"everlasting\nrighteousness\" for sinners. Thus believing, he had accepted of\nChrist for righteousness, which because he had done, God in truth\nproclaims him righteous, by accepting of his person and performances\nwhen offered.\n\nAbel then presented his person and offering, as shrouding both, by\nfaith, under the righteousness of Christ, which lay wrapped up in\nthe promise; but Cain stands upon his own legs, and so presents\nhis offering. Abel therefore is accepted, both his person and his\noffering, while Cain remains accursed.\n\nVer. 5. \"But unto Cain, and to his offering, he [the Lord] had not\nrespect. And Cain was very wroth, and his countenance fell.\"\n\nMark: As first Abel's person is accepted, and then his offering;\nso first Cain's person is rejected, and afterwards his offering:\nFor God seeth not sin in his own institutions, unless they be\ndefiled by them that worship him; and that they needs must, when\npersons by[18] themselves offer sacrifice to God, because then\nthey want the righteousness of faith.\n\nThis then made the difference betwixt Abel and his brother; Abel\nhad faith, but Cain had none. Abel's faith covered him with Jesus\nChrist, therefore he stood righteous in his person before God: This\nbeing so, his offering was accepted, because it was the offering\nof one that was righteous.\n\n\"But unto Cain, and to his offering, the Lord had not respect.\"\nHence note, That a Christless man is a wicked man, let him be never\nso full of actions that be righteous; for righteous actions make\nnot a righteous man, the man himself must first be righteous.[19]\n\nWherefore, though Cain was the eldest, and first in the worship;\nyet Abel was the wisest, and the most acceptable therein.\n\n\"And Cain was very wroth, and his countenance fell.\" From these\nwords it may be gathered, that Cain had some evident token from the\nobservation of God's carriage towards both himself and brother;\nthat his brother was smiled upon, but he rejected: He was wroth:\nwroth with God, and wroth with his brother. And indeed, before\nthe world hate us, they must needs hate Jesus Christ: \"It hated\nme [saith he] before it hated you\" (John 15:18). He was wroth:\nand why? Wroth because his sacrifice was not accepted of God: And\nyet the fault was not in the Lord, but Cain: He came not before\nthe Lord, as already made righteous with the righteousness of\nChrist, which indeed had been doing well, but as a cursed wicked\nwretch, he thought that by his own good works he must be just\nbefore the Lord.\n\nThe difference therefore that was between these worshippers,\nit lay not in that they worshipped divers gods, but in that they\nworshipped the same God after a diverse manner: The one in faith,\nthe other without; the one as righteous, the other as wicked.\n\nAnd even thus it is between us and our adversaries: We worship not\ndivers gods, but the same God in a diverse manner: We according\nto faith; and they according to their OWN INVENTIONS.[20]\n\n\"And Cain was wroth.\" This further shows us the force of the law,\nand the end of those that would be just by the same; namely, That\nin conclusion they will quarrel with God; for when the soul in its\nbest performances, and acts of righteousness, shall yet be rejected\nand cast off by God, it will fret and wrangle, and in its spirit\nlet fly against God. For thus it judgeth, That God is austere and\nexacting; it hath done what it could to please him, and he is not\npleased therewith. This again offendeth God, and makes his justice\ncurse and condemn the soul. Condemn it, I say, for imagining that\nthe righteousness of a poor, sinful, wretched creature, should be\nsufficient to appease eternal justice for sin. Thus the law worketh\nwrath, because it always bindeth our transgression to us, and still\nreckoneth us sinners, and accursed, when we have done our utmost\nto answer and fulfil it (Rom 4:15).\n\n\"And his countenance fell.\" However, an hypocrite, while God\nforbeareth to smite him, may triumph and joy in his goodness; yet\nwhen God shall pronounce his judgment according as he approve of\nhis act, he needs must lower and fall in his countenance; for his\nperson and gift are rejected, and he still counted a sinner.\n\nVer. 6. \"And the Lord said unto Cain, Why art thou wroth? and why\nis thy countenance fallen?\"\n\nThese words are applied to Cain, for a further conviction of his\nstate to be miserable. \"Why art thou wroth?\" Is it because I have\nnot accepted thy offering? This is without ground, thy person is\nyet an abomination to me: Must I be made by thy gift, which is\npolluted, for and by thy person, to justify thee as righteous? Thou\nhast not yet done well. Wherefore, Cain had no cause to be wroth;\nFor God rejected only that which was sinful, as was both his person,\nand gift for the sake thereof: Neither had he grounds to lift up\nhis looks on high, when he came to offer his sacrifice; because he\ncame not as a man in a justify'd state. But \"there is a generation\nthat are pure in their ow eyes, and yet is not washed from their\nfilthiness. There is a generation,--O how lofty are their eyes!\nand their eyelids are lifted up\" (Pro 30:12,13). Such an one, or\nthe father of these, was Cain; he counted himself clean, and yet\nwas not washed; he lifted up his looks on high, before he was\nchanged from his iniquity.\n\nVer. 7. \"If thou doest well, shalt thou not be accepted? and if\nthou doest not well, sin lieth at the door. And unto thee shall\nbe his desire, and thou shalt rule over him.\" \"If thou do well.\"\nWhy, is not worshipping of God, well-doing? It may, and may not,\neven as the person that worships is found. If he be found righteous\nat his coming to worship, and if he worship according to rule,\nthen he does well, then he is accepted of God; but if he be not\nfound righteous before, be you sure he cannot do well, let the\nmatter with which he worshippeth be wrong or right. \"Who can bring\na clean thing out of an unclean?\" (John 14:4). Let Cain be clean,\nand his offering will be clean, because brought to God in a vessel\nthat is clean; but if Cain be unclean, all the holy things he\ntoucheth, or layeth up in his skirt, it is made unclean by the\nuncleanness of his person: \"And so is this nation before me, saith\nthe Lord; and so is every work of their hands, and that which they\noffer there is unclean\" (Haggai 2:11-14).[21]\n\nMen therefore ought to distinguish between doing and well-doing,\neven in the worship of God. All that worship do not do well, though\nthe matter of worship be good in itself. Cain's offering you find\nnot blamed, as if it had been of a superstitious complexion; but\nhe came not aright to worship. Why? he came not as one made righteous\nbefore. Wherefore, as I have already touched, the difference\nthat lay between the gifts of Abel and Cain, was not in the gifts\nthemselves, but the qualifications of the persons. Abel's faith,\nand Cain's works, made God approve and reject the offering: \"by\nfaith Abel offered to God a more excellent sacrifice than Cain\":\nFor, as I said, Faith in Christ, as promised to come, made him\nrighteous, because thereby he obtained \"the righteousness of God\";\nfor so was Christ in himself, and so to be to him that by faith\nreceived and accepted of him: This, I say, Abel did; wherefore now\nhe is righteous or just before God. This being so, his offering is\nfound to be an offering of Abel the just, and is here said to obtain\nwitness even of God, that he was righteous, because he accepted\nhis gift.\n\nWherefore, he that does well must first be good: \"He that doeth\nrighteousness is [must first be] righteous\" (1 John 3:7). He\nis righteous first; he is righteous even as Christ is righteous,\nbecause Christ himself is the righteousness of such a person.\nAnd so on the contrary; the reason why some men's good deeds are\naccursed of God, it is because in truth, and according to the law,\nthe Lord finds sin in them; which sins he cannot pardon, because\nhe finds them not in Christ. Thus they being evil for want of\nthe righteousness of the Son of God, they worship God as sinners,\naccording to that of the apostle, Because they are not good,\ntherefore they do not good, no, not one of them (Rom 3:10-12).\n\nThe way therefore to do well, it is first to receive the mercy of\nGod in Christ; which act of thine will be more pleasing to the\nDivine Majesty, than all whole burnt-offerings and sacrifices: \"I\nwill have mercy [saith God] I will have mercy, and not sacrifice\"\n(Matt 9:13; 12:7). This Cain did not understand, therefore he goes\nto God in his sins, and without faith in the mercy of God through\nChrist, he offereth his sacrifice. Wherefore because his sacrifice\ncould not take away his sin, therefore it still abode upon him.\n\nBut \"if thou doest not well, sin lieth at the door.\" This reasoning\ntherefore was much to Cain's condition; he would be wroth, because\nGod did not accept his offering, and yet he did not well: Now, if\nhe had done well, God, by receiving of his brother's sacrifice,\nshows, he would have accepted him; for this is evident, they were\nboth alike by nature; their offerings also were in themselves one\nas holy as the other: How then comes it to pass that both were\nnot accepted, they both offered to God? Why, Abel only sacrificed\nwell, because he first by faith in Christ was righteous: This\nbecause Cain wanted, \"sin abideth at his door.\"\n\n\"And to thee shall be his desire, and thou shalt rule over him.\"\nThat is if sin abideth at thy door still, to thee shall be his\ndesire; he shall love, pity, pray for thee, and endeavour thy\nconversions; but thou shalt be lord over him, and shalt put thy\nyoke upon his neck. This was Jacob's portion also; for after Esau\nhad got head, he broke Jacob's yoke from off his neck, and reigned\nby nineteen or twenty dukes and princes, before there was any king\nin Israel (Gen 27:40).\n\nIt is the lot of Cain's brood, to be lords and rulers first, while\nAbel and his generation have their necks under persecution; yet\nwhile they lord it, and thus tyrannically afflict and persecute,\nour very desire is towards them, wishing their salvation: While\nthey curse, we bless; and while they persecute, we pray.\n\nVer. 8. \"And Cain talked with Abel his brother: and it came to\npass, when they were in the field, that Cain rose up against Abel\nhis brother, and slew him.\"\n\nWhen Cain saw that by God's judgment Abel was the better worshipper,\nand that himself must by no means be admitted for well-doing, his\nheart began to be more obdurate and hard, and to grow into that\nheight of desperateness, as to endeavour the extirpating of all\ntrue religion out of the world; which it seems he did, by killing\nhis brother, mightily accomplish, until the days of Enos; for\n\"then began men [again] to call upon the name of the Lord\" (v 26).\n\nHence see the spite of the children of hell against God: They have\nslain thy prophets, and digged down thine altars (1 Kings 19:10).\nIf they may have their wills, God must be content with their\nreligion, or none; other they will not endure should have show\nwithin their reach, but with Cain, will rather kill their brother;\nor with the Pharisees, kill their Lord; and with the evil kings\nof old, will rather kill their sons and subjects. That the truth,\nI say, may fall to the ground, and their own inventions stand\nfor acceptable sacrifices, they will not only envy, but endeavour\nto invalidate all the true worship and worshippers of God in the\nworld; the which if they cannot without blood accomplish, they\nwill slay and kill till their cruelty hath destroyed many ten\nthousands, even as Cain, who slew his brother Abel.[22]\n\nAnd Cain talked with his brother. He had not a law whereby to\narraign him, but malice enough, and a tongue to set all on fire, of\nwhich no doubt, by the goodly replies of his brother, was easily\nblown up into choler and madness, the end of which was the blood\nof his brother.\n\n\"And Cain talked with Abel,\" &c. To wit, about the goodness and\ntruth of his religion. For that the New Testament seems to import,\nhe slew him \"because his works were righteous\" (1 John 3:12); which\nAbel, no doubt, had justified before his brother, even then when\nhe most set himself to oppose him. Besides this, the connection\nof the relation importeth, he talked with him, he slew him; he\ntalked with him and slew him, purely upon a religious account,\nbecause his works were righteous.\n\nHence note, That when wicked men have the head in the world,\nprofessors had need be resolved to hazard the worst, before they\ndo enter debate with ungodly men about the things that pertain to\nthe kingdom of God. For behold here, words did not end in words,\nbut from words came blows, and from blows blood. The counsel\ntherefore is, \"That you sit down first, and count up the cost,\"\nbefore ye talk with Cain of religion (Luke 14:27-33). \"They make a\nman an offender for a word, and lay a snare for him that reproveth\nin the gate, and turn aside the just for a thing of nought\" (Isa\n29:21).\n\n\"And Cain talked with Abel his brother.\" With Abel his only brother,\nwho also was a third part of the world. But tyrants matter nothing,\nneither nearness of kin, nor how much they destroy: \"The brother\nshall betray the brother to death,\" &c.\n\n\"And it came to pass, when they were in the field, that Cain rose\nup against Abel his brother, and slew him.\" When they were in the\nfield, from home, out of the sight, and far from the help of his\nfather: Subtle persecutors love not to bite, till they can make\ntheir teeth to meet; for which they observe their time and place.\nJoseph was also hated of his brethren, but they durst not meddle\ntill they found him in the field (Gen 37:15). Here it is also that\nthe holy virgin falleth: He found her in the field,--and there\nwas none to save her (Deut 22:27).\n\nHence observe again, That be the danger never so imminent, and the\nadvantage of the adversary never so great, the sincere professor\nof the truth stands his ground against wind and weather. Bloody\nCain daunted not holy Abel; no, though now he have his advantage of\nhim (Dan 3:16-18). He rose up against Abel his brother, and slew\nhim. \"And wherefore slew he him? Because his own works were evil,\"\n&c. (1 John 3:12). It is therefore hence to be observed, That it\nis a sign of an evil way, be it covered with the name of the worship\nof God, when it cannot stand without the shedding of innocent\nblood. \"Wherefore slew he him? Because his own works were evil.\"\nHad his works been good, they had been accepted of God: He had\nalso had the joy thereof in his conscience, as doubtless Abel\nhad; which joy and peace would have produced love and pity to his\nbrother, as it was with his brother towards him; but his works\nbeing evil, they minister to him no heavenly joy, neither do they\nbeget in him love to his brother; but contrariwise, his heart fill\nhis eye with evil also; which again provoketh (while it beholdeth\nthe godly carriage of Abel) the heart to more desperate resolutions,\neven to set upon him with all his might, and to cut him off from\nthe earth. Thus the goodness of God's people provoketh to envy the\nwicked heart of the hypocrite. As it was betwixt Saul and David;\nfor after Saul had seen that God had rejected him for his wickedness,\nthe more he hated the goodness of David: \"And Saul saw and knew\nthat the Lord was with David\" (1 Sam 18:8-15). \"And Saul was yet the\nmore afraid of David; and Saul became David's enemy continually\"\n(v 29).\n\nVer. 9. \"And the Lord said unto Cain, Where is Abel thy brother?\nAnd he said, I know not: Am I my brother's keeper?\"\n\nCain thought it had been no more but to kill his brother, and his\nintentions and desires must needs be accomplished, and that himself\nshould then be the only man. \"Come, let us kill him, and the\ninheritance shall be ours\" (Mark 12:7). But stay, Abel was beloved\nof his God, who had also justified his offering, and accepted it\nas a service more excellent than his brother's. So then, because\nthe quarrel arose between them upon this very account, therefore\nAbel's God doth reckon himself as engaged (seeing he is not) to\ntake up his servant's cause himself.\n\n\"And the Lord said unto Cain, Where is Abel thy brother?\" A\nquestion not grounded on uncertainty, but proposed as a beginning\nof further reasoning; and also to make way to this wicked wretch,\nto discover the desperate wickedness of his bloody heart the more.\nFor questions that stand at first afar off, do draw out more of the\nheart of another: and also do minister more occasion for matter,\nthan if they had been placed more near to the matter.\n\n\"Where is Abel?\" God missed the acceptable sacrifices of Abel; Abel\nwas dead, and his sacrifices ceased, which had wont to be savoury\nin the nostrils of God; Cain could not supply them; his sacrifices\nwere deficient, they were not of faith. Hence note, that if tyrants\nshould have their will, even to the destroying of all the remnant\nof God, their sacrifices and worship would be yet before God as\nabominable as they were before.\n\n\"And the Lord said unto Cain, Where is Abel?\" O dreadful question!\nThe beginning of Cain's hell, for now God entereth into judgment\nwith him. Wherefore, however this wretch endeavoured at first to\nstifle and choke his conscience, yet this was to him the arrow\nof death: Abel crieth, but his brother would not hear him while\nalive, and now being dead God hears the cry of his blood. \"When he\nmaketh inquisition for blood, he remembereth them: he forgetteth\nnot the cry of the humble\" (Psa 9:12). Blood that is shed for the\nsake of God's word, shall not be forgotten or disregarded of God:\n\"Precious in his sight is the death of his saints\" (Psa 116:15).\n\"And precious shall their blood be in his sight\" (Psa 72:14).\n\n\"Where is Abel thy brother?\" This word, thy brother, must not be\nleft out, because it doth greatly aggravate his wickedness. He slew\n\"his brother\"; which horrid act the very law and bond of nature\nforbiddeth. But when a man is given up of God, it is neither this\nnor another relation that will bind his hands, or make him keep\nwithin the bound of any law. Judas will seek his master's, and\nAbsalom his father's blood. \"Where is Abel thy brother?\"\n\n\"And he said, I know not.\" He knew full well what he had done, and\nthat by his hands his brother's blood was fallen to the ground,\nbut now being called into question for the same, he endeavoureth\nto plead ignorance before God. \"I know not.\" When men have once\nbegun to sin, they know not where they shall end; he slew his\nbrother, and endeavours to cover his fact with a lie. David also\nlittle thought his act of adultery would have led him to have\nspilt the blood of Uriah, and afterwards to have covered all with\ndissembling lips and a lying tongue (2 Sam 11).\n\n\"I know not: am I my brother's keeper?\"\n\nThis is the way of all ungodly men, they will not abide that guilt\nshould be fastened. Sin they love, and the lusts and delights\nthereof, but to count for it they cannot abide; they will put it\noff with excuses, or denials: Even like Saul, who though he had\nspared the cattle and Agag contrary to the command of God, yet\nwould needs bear Samuel down, that he had kept, yea \"performed the\ncommandment of the Lord\" (1 Sam 15:13,20). But they are denials to\nno boot, and excuses that will not profit, that are made to hide\nthe sin of the soul from the sight and judgment of God. Lies and\nfalsehood will here do nothing.\n\nVer. 10. \"And he said, What hast thou done? the voice of thy\nbrother's blood crieth unto me from the ground.\"\n\nPoor Cain, thy feeble shifts help thee nothing, thy excuses are\ndrowned by the cries of the blood which thou hast shed.\n\n\"What hast thou done?\" the blood of thy brother cries. Beware\npersecutors, you think that when you have slain the godly, you are\nthen rid of them; but you are far wide, their blood which you have\nshed, cries in the ears of God against you. O the cries of blood\nare strong cries, they are cries that reach to heaven; yea they\nare cries that have a continual voice, and that never cease to\nmake a noise, until they have procured vengeance form the hands\nof the Lord of sabbath (Job 16:18): And therefore this is the word\nof the Lord against all those that are for the practice of Cain:\n\"As I live, saith the Lord God, I will prepare thee unto blood\nand blood shall pursue thee: sith thou hast not hated blood, [that\nis, hated to shed it,] even blood shall pursue thee\" (Eze 35:6).\n\n\"The voice of thy brother's blood crieth unto me.\" The apostle\nmakes this voice of the blood of Abel, a type of the voice of the\njustice of the law, and so extends it further than merely to the\nact of murder; intimating that he sheds blood, that breaks any of\nthe commands of God, (and indeed so he doth, \"he layeth wait of\nhis own blood, and privily lurketh for his own life\" (Prov 1:18)).\nWherefore the apostle compareth the blood of Abel and the blood\nof Christ together; but so as by the rule of contraries, making\nbetwixt them a contrary voice, even as there is between a broken\ncommand and a promise of grace, the one calling for vengeance and\ndamnation; the other calling for forgiveness and salvation; \"the\nblood of sprinkling it speaketh better things than the blood of\nAbel\" (Heb 12:24); that is, it calls to God to forgive the sinner;\nbut Abel's blood, of the breach of the law, that cries damn them,\ndamn them. Christ also sets his own blood in opposition to the\nblood of all that was shed before him; concluding that the proper\nvoice of all the blood of the godly, is to call for vengeance\non the persecutors, even from the blood of Abel to the blood of\nZecharias, that was slain between the altar and the temple (Matt\n23:35). And let me here take leave to propound my private thoughts:\nnamely, that the Zecharias that here is mentioned, might not be\nhe that we find in the book of Chronicles (2 Chron 24:21); but\none of that name that lived in the days of Christ, possibly John\nBaptist's father, or some other holy man. My reasons for this\nconjecture, are, 1. Because the murderers are convict by Christ\nhimself: Zecharias, whom ye slew between the altar and the temple.\n2. Because Christ makes a stop at the blood of Zecharias, not\nat the blood of John the Baptist: wherefore, if the person here\nmentioned were not murdered after, but before John the Baptist,\nthen Christ seems to excuse them for killing his servant John;\nfor the judgment stops at the including of the guilt of the blood\nof Zecharias. 3. I think such a thing, because the voice of all\nholy blood that hath been shed before the law by the adversary,\nexcepting only the blood of Jesus, must needs be included here;\nthe proper voice of his, only being to plead for mercy to the\nmurderers. However, the voice of blood is a very killing voice, and\nwill one day speak with such thunder and terror in the consciences\nof all the brood of Cain, that their pain and burthen will be for\never insupportable.\n\nVer. 11. \"And now art thou cursed from the earth, which hath opened\nher mouth to receive thy brother's blood from thy hand.\"\n\nHere begins the sentence of God against this bloody man; a sentence\nfearful and terrible, for it containeth a removing of him from\nall the privileges of grace and mercy, and a binding of him over\nto the punishment and pains of the damned.\n\n\"And now art thou cursed from the earth.\" Peace on earth, is one\nbranch of those blessed tidings that were brought into the world,\nat the coming of the Messias (Luke 2:14). Again, before Christ\nwas come in the flesh, it is said, He rejoiced \"in the habitable\npart of his earth\" (Pro 8:30). Wherefore, by the earth in this\nplace, I understand the state that the men are in, to whom, by the\nmind of God, the gospel and grace of God is to be tendered. Now,\nwhether it respect that state of man by nature, or the state of\nthose that are saints, from both these privileges Cain is separate,\nas are all whom the Lord hath utterly rejected. Not but that yet\nthey may live long in the world, but God hath cut them off from\nthe earth, and all the gospel privileges therein, and set them in\nthe condition of devils; so that as to grace and mercy they are\nseparate therefrom, and stand as men, though alive, bound over to\neternal judgment. And as to their lives, it matters not how long\nthey live, there is \"no sacrifice for their sins, but a certain\nfearful looking for of judgment and fiery indignation, which\nshall devour the adversaries\" (Heb 10:26,27). So that I say, as\nthe devils be bound in hell, so such lie bound in earth; bound I\nsay in the chains of darkness, and their own obstinate heart, over\nto the day of wrath and revelation of the righteous judgment of\nGod. Cain therefore by these words is denied the blessing of future\nmeans of grace, and stands bound over to answer for his brother's\nblood, which the ground had received form his cruel hand.\n\nVer. 12. \"When thou tillest the ground, it shall not henceforth\nyield to thee her strength; a fugitive and a vagabond shalt thou\nbe in the earth.\"\n\nThis is a branch, or the fruits of this wilful murder. Indeed, sins\ncarry in them not only a curse with respect to eternity, but are\nalso the cause of all the miseries of this life. \"God turneth--a\nfruitful land into barrenness, for the wickedness of them that\ndwell therein\" (Psa 107:34).\n\n\"When thou tillest the ground.\" Sin committed doth not always\nexclude the sinner from an enjoyment of God's mercies, but yet if\nunrepented of, bringeth a curse upon them. \"I will curse, [saith\nGod,] your blessings: yea, I have cursed them already, because ye\ndo not lay it to heart\" (Mal 2:2). This also is the reason that the\ntable of some is made their snare, their trap, a stumbling-block\nand a recompence unto them (Rom 11:9); men ought not therefore to\njudge of the goodness of their state, by their enjoyment of God's\ncreatures, but rather should tremble while they enjoy them, lest\nfor sin they should become accursed to them, as were the enjoyments\nof this wicked man.\n\n\"A fugitive and a vagabond shalt thou be in the earth.\" The meaning\nis, thou shalt not have rest in the world, but shalt be continually\npossessed with a guilty conscience, which shall make thy condition\nrestless, and void of comfort. For the man that indeed is linked\nin the chains of guilt and damnation, as Cain here was; he cannot\nrest, but (as we say) fudge up and down from place to place,\nbecause his burthen is insupportable. As David said, \"Let their\neyes be darkened that they see not, and make their loins continually\nto shake\" (Psa 69:23). A continual shaking and restlessness doth\ntherefore possess such persons as are given up of God, and swallowed\nup of guilt.\n\n\"A fugitive and vagabond shalt thou be in the earth.\" Some men\ncertainly know, even while they are in this world, their state\nto be most miserable, and damnable, as Cain, Saul and Judas did;\nwhich knowledge, as I have hinted, puts them besides the very\ncourse of other carnal men; who while they behold them at quiet\nunder their enjoyments, these cannot but wonder, fear, and be\namazed with the deep cogitations which will abide upon them, of\ntheir certain misery and everlasting perdition.\n\nVer. 13. \"And Cain said unto the Lord, My punishment is greater\nthan I can bear.\" Or as the margin hath it, \"Mine iniquity is\ngreater than that it may be forgiven.\" And both readings are true:\nfor however some men please themselves in lessening sin, and the\npunishment thereof, yet a burdened conscience judgeth otherwise.\nAnd if Cain failed in either, it was in that he counted his sin (if\nhe did so) beyond the reach of God's mercy. But again, when men\npersecute the worship and people of God, as Cain did his blessed\nand religious brother, even of spite, and because he envied the\ngoodness of his brother's work; I question whether it be lawful for\na minister to urge to such the promise of grace and forgiveness;\nand also whether it be the mind of God such persons should hope\ntherein. He that sins the sin unto death, is not to be prayed for\n(1 John 5:16), but contrariwise he is to be taken from God's altar\nthat he may die (Exo 21:14). This was Cain's case, and now he\nknew it; therefore as one excluded of God from his mercy and all\nthe means thereof, he breaks out with roaring under the intolerable\nburden of the judgment of God upon him, concluding his punishment at\npresent \"greater than he could bear,\" and that yet his sin should\nremain unpardonable for ever: As saith our Lord Jesus Christ, He\nhath neither forgiveness here nor in the world to come (Matt 12:32).\n\nVer. 14. \"Behold, thou hast driven me out this day from the face\nof the earth; and from thy face shall I be hid; And I shall be a\nfugitive and a vagabond in the earth, and it shall come to pass,\nthat every one that findeth me shall slay me.\"\n\nBy these words is confirmed what was said before, to wit, to be\ncursed from the earth, was to be separate from the privileges of\nthe gospel. For Cain was not now to die, neither was he driven\ninto any den or cave; yet driven out from the face of the earth,\nthat is, as I have said, he was excluded from a share in those\nspecial mercies that by the gospel were still offered by grace\nto the others that inhabited the world: The mercies, I say, that\nare offered by the gospel, as namely, The mercy of eternal life:\nFor as to the blessings of this world, he had yet a notable\nshare thereof. Besides, he groaneth under this judgment, as an\ninsupportable curse: \"Thou hast driven me out this day from the\nface of the earth.\" And indeed, if we take it according as I have\nlaid it down, it is a curse that would break the whole world to\npieces; for he that is denied a share in the grace that is now\noffered, must needs be denied a portion in God's kingdom. And\nthis Cain saw; wherefore he adds in the process of his complaint,\n\"And from thy face shall I be hid\": \"I shall never come into thy\nkingdom, I shall never see thy face in heaven.\" This is therefore\nthe highest of all complaints; namely, for a man from a certain\nconviction that his condition must without fail be damnable, to\ncondole and bemoan his forlorn condition.\n\n\"Thou hast driven me out.\" O! when God shall bind one over for\nhis sin, to eternal judgment, who then can release him? This was\nCain's state, God had bound him over. The blood of his brother was\nto rest upon him and not to be purged with sacrifice for ever.\n\n\"Thou hast driven me out THIS DAY.\" He knew by the sentence that\nfell from heaven upon him, even from that very day that he was\nmade a companion of, and an associate with devils. This day, or\nfor this day's work, I am made an inhabitant of the pit with the\ndevil and his angels. Hence note, That God doth sometimes smite\nthe reprobate so apparently, that himself from that day may make\na certain judgment of the certainty of his damnation. Thus did\nBalaam: \"I shall see him, but not now: I shall behold him, but not\nnigh\" (Num 24:17). Where by now, he respects the time of grace;\nand by nigh, the time or day of judgment: As who should say, \"I,\nfor my sorceries, and wicked divinations, am excluded a portion in\nthe day of grace, and therefore shall not see the Saviour NOW: I\nam also rejected, as to a portion in the blessed world to come:\nand therefore when he judgeth, I shall not see him NIGH: Nigh, as\na friend, as a saviour to my soul.\" I doubt this is the condition\nof many now alive, who for their perfidiousness and treachery to\nChrist, and his church, have already received, even \"in themselves,\nthat recompence of their error which was meet\" (Rom 1:27).\n\nIshmael also, in the day he laughed at Isaac (Gen 21:9), and Esau\nin the day he sold his birthright (Gen 27; 28), might have gathered,\nthe one from God's concurring with the judgment of Sarah, the\nother, from his father's adhering to his brother; his adhering, I\nsay, in a prophetic spirit (Gal 4:29); that from thenceforth they\nboth were excluded grace and glory, as the apostle by the Holy\nGhost afterwards doth (Heb 12:16,17).\n\n\"And from thy face shall I be hid.\" By face here, we are to\nunderstand God's favour, and blessed presence, which is enjoyed by\nthe saints both here, and in the world to come (Psa 4:6,7; 16:11).\nBoth which this wicked man, for the murdering of his brother, and\nhis envy to the truth, now knew himself excluded from.\n\n\"From thy face shall I be HID.\" The pit of hell, to which the\ndamned go, besides the torment that they meet with there, is such\na region of darkness, and at such a distance from the heavens, and\nthe glorious comfortable presence of God, that those that shall be\nfound the proper subjects of it, shall for ever be estranged from\none glimpse of him: besides, sin shall bind all their faces in\nsecret, and so confound them with horror, shame, and guilt that\nthey shall not be able from thenceforth for ever, so much as once\nto think of God with comfort.\n\n\"From thy FACE.\" As it were all the glory of heaven, it lieth in\nbeholding the face of God: A thing the ungodly little think of;\nyet the men that have received in themselves already the sentence\nof eternal damnation, they know it after a wonderful rate; and\nthe thoughts of the loss of his face and presence, doth, do what\nthey can, as much torment them, as the thoughts of all the misery\nthey are like to meet withal besides.\n\n\"And a fugitive and a vagabond shall I be on the earth.\" Even from\nthe present frame of his spirit, Now, having received the sentence,\nhe knew, the judgment past being unrevokable, how it would be with\nhim all his life long; that he should spend his days in trouble\nand guilt, rolling under the justice of God, being always a terror\nand burthen to himself, to the day he was to be cut off from the\nearth, that he might go to the place appointed for him.\n\n\"And it shall come to pass, that every one that findeth me shall\nslay me.\" Guilt is a strange thing, it makes a man think that\nevery one that sees him, hath knowledge of his iniquity. It also\nbringeth such a faintness into the heart (Lev 26:36), that the\nsound of a shaken leaf doth chase such persons: and above all\nthings, the cries of blood are most fearful in the conscience; the\ncries of the blood of the poor innocents, which the seed of Cain\nhath shed on the face of the earth (Jer 2:34; 19:4). Thus far of\nCain's complaint.\n\nVer. 15. \"And the Lord said unto him, Therefore whosoever slayeth\nCain, vengeance shall be taken on him seven-fold. And the Lord\nset a mark upon Cain, lest any finding him should kill him.\"\n\nBy these words, the judgment is confirmed, which Cain, in the verse\nbefore, so mournfully pronounced against his own soul. As if the\nLord had said, \"Cain, thy judgment is as thou hast said, I have\ndriven thee out this day from a share in my special favour; and when\nthy life is ended, thou shalt be hid from my face, and a blessed\npresence for ever; and seeing it is thus, therefore I will not\nsuffer that thou die before thy time: Alas, thy glass will be quickly\nrun! Besides, thy days, while thou art here, will sufficiently\nbe filled with vexation and distress; for thou shalt always carry\nin thy conscience the cries of innocent blood, and the fear of\nthe wrath of God: I have said it, and will perform it: I am not\na man, that I should repent: So that thus shall thy judgment be:\nTherefore he that killeth Cain, I will take vengeance on him.\"\n\nHence note, That none need to add to the sorrows of the persecutors.\nThey above all men are prepared unto wrath. Let them alone (saith\nChrist) they will quickly fall into the ditch. Besides, God hath\ntaken the revengement of the blood of his servants into his own\nhand, and will execute his wrath himself. Therefore he saith to his\nsaints (as in this case), \"Dearly beloved, avenge not yourselves,\nbut rather give place unto wrath: for it is written, Vengeance is\nmine, I will repay, saith the Lord\" (Rom 12:19). And the reason\nis, because the quarrel is in special between the prosecutor and\nGod himself. For we are not hated because we are men, nor because we\nare men of evil and debauched lives; but because we are religious;\nbecause we stand to maintain the truth of God. Therefore no man must\nhere intercept, but must leave the enemy in the hand of that God\nhe hath slighted and condemned. This made Moses that he meddled\nnot with Corah and his company, but left them to that new thing\nwhich the Lord himself would do unto them, because they had\ncondemned the ordinance of God (Num 16:25-35). This made David\nalso that he meddled not with Saul, but left him to the vengeance\nof God, though he had opportunity to have destroyed him (1 Sam\n24 and 26:10-12). Let us learn therefore to be quiet and patient\nunder the hand of wicked and blood-thirsty men. Let us fall before\nthem like holy Abel; it is and will be grief enough to them,\nthat when we are dead, our blood will cry from the ground against\nthem.[23]\n\n\"Therefore he that killeth Cain, vengeance shall be taken,\" &c. He\nnow that shall, after this admonition, plead for religious blood\nwith the sword, vengeance shall be taken on him, because he giveth\nnot place to the wrath of God, but intercepts with his own, which\n\"worketh not the righteousness of God\" (James 1:19,20). Say therefore\nwith David, when you are vexed with the persecutor, Mine hand\nshall not be upon him; but \"as the Lord liveth, the Lord shall\nsmite him; or, his day shall come to die; or, he shall descend in\nbattle, and perish.\"\n\n\"Vengeance shall be taken on him seven fold.\" It would not be hard\nto shew how little they have prevailed, who have taken upon them\nto take vengeance for the blood of saints, on them that have been\nthe spillers of it. But my business here is brevity, therefore I\nshall not launch into that deep, only shall say to such as shall\nattempt it hereafter, \"Put up thy sword into his place; for all they\nthat take the sword shall perish with the sword\"! (Matt 26:52).\nAnd \"here is the patience and faith of the saints\" (Rev 13:10).\nLet Cain and God alone, and do you mind faith and patience; suffer\nwith Abel, until your righteous blood be spilt: even the work of\npersecutors, is, for the present, punishment enough; the fruits\nthereof being the provoking God to jealousy, a denying of them the\nknowledge of the way of life, and a binding of them over to the\npains and punishment of hell.\n\n\"And the Lord set a mark upon Cain.\" What the opinion of others is\nabout this mark, I know not; to me it seems like those in Timothy,\nwho had \"their conscience seared with a hot iron\" (1 Tim 4:2).\nWhich words are an allusion to the way of the magistrates in their\ndealing with rogues and felons; who that they may be known to\nall, are either in the hand, shoulder, or cheek branded with a hot\niron. So Cain was marked of God for a reprobate, for one that had\nmurdered a righteous man, even of envy to the goodness of his\nwork: But the mark (as it was on those in Timothy) was not on any\noutward or visible part of his body, but (as there the apostle\nexpresseth it) even upon his very conscience; his conscience then\nhad received the fire-mark of the wrath and displeasure of God,\nwhich, as a burning iron doth to the flesh, had left such deep\nimpression therein, that it abode as a scar or brand upon him, in\ntoken that good would for ever after hold him for a fugitive rogue\nor vagabond.\n\n\"And the Lord set a mark upon Cain, lest any finding him should\nkill him.\" For though the mark was branded with burning upon his\nconscience, and so inward and invisible; yet the effects of this\nhot iron might be visible, and seen of all: the effects, I say,\nwhich were, or might be, his restlessness in every place, his\ndejectedness, the sudden and fearful pangs and agonies of his\nmind, which might break out into dolorous and amazing complaints;\nbesides, his timorous carriage before all he met, lest they should\nkill him; gave all to understand, that God had with a vengeance\nbranded him. And indeed this was such a mark as was amazing to\nall that beheld him, and did ten times more make them afraid of\nspilling blood, than if any visible mark had been set upon him;\nof for by his trouble and distress of mind, they saw, what was\nthe guilt of blood: and by his continual fear and trembling under\nthe judgment of God, what it was to be in fear of, nay, to have\nthe first fruits of everlasting damnation. Thus therefore God\nreserved Cain to the judgment which he had appointed for him.\n\nVer. 16. \"And Cain went out from the presence of the Lord, and\ndwelt in the land of Nod, on the east of Eden.\"\n\nThe right carriage of a reprobate, and the infallible fruits of\nfinal desperation. For a man that hath received in his mind the\nstroke of the judgment of God, and that is denied all means of\nsaving and sanctifying grace, (as the great transgressors are,)\nthe presence of God is to such most dreadful; whether we understand\nthe knowledge of him as he is in himself, or as he discovereth\nhimself in his church; for the thought of his being, and eternal\nmajesty, keeps the wound open, and makes terror and guilt revive.\nTo such it would be the best of news, to hear that the Godhead\ndoth cease to be, or that themselves were high above him. But that\nthey are in the hand of the living God, this is the dreadful and\nfearful thought.\n\n\"And Cain went out from the presence of the Lord.\" These words may\nbe taken many ways.\n\n1. That he separated himself from the church (the place of God's\npresence) (2 Cor 6:16) which then consisted of his father and\nmother, and of those other children they had. And this appears by\nthe text, \"He went out from the presence of the Lord, and dwelt in\nthe land of Nod.\"\n\n2. A man goes out from the presence of God, when he withdraws his\nthoughts from holy meditations, and employeth the strength of his\nmind about the things of this life (Job 21:14-18). And thus he\nalso did; he went into the land of Nod, and there fell to building\na city, and to recreate himself with the pleasures of the flesh\nwhat he might.\n\n3. A man goes out from the presence of God, when he throweth up\nthe worship and way of God; and this he did in departing from the\nchurch (2 Chron 19:1-3).\n\n4. Besides, his going out from the presence of the Lord, implieth,\nthat he hardened his heart against him, that he set his spirit\nagainst him; that he said to God, Depart from me (Heb 3:12); that\nhe grew an implacable enemy to him, and to every appearance of\ngood in the world (Job 15:12,13).\n\n\"And Cain went out from the presence of the Lord.\" These words may\nalso respect his being thrust out from God, as one anathematized,\naccursed, or cut off, in effect the same with excommunication.\nBut be it so, the act was extraordinary, being administered by God\nhimself; even as he served Corah and his company, though in kind\nthere was a difference, the one, even Cain, being yet permitted to\nlive for a while in the world; the other being sent down quick into\nhell; but both, for their villany against the worship and people\nof God, stand bound over to answer it at the eternal judgment.\n\nVer. 17. \"And Cain knew his wife; and she conceived, and bare Enoch:\nand he builded a city, and called the name of the city, after the\nname of his son, Enoch.\"\n\nCain's wife was his sister, or near kinswoman; for she sprang of\nthe same loins with himself; because his mother was \"the mother\nof all living\" (Gen 3:20).\n\nThis wife bare him a son; for whose sake, as it seems, he built\nthe city. Hence note, That men who are shut out of heaven, will\nyet use some means to be honourable on earth. Cain being accursed\nof God, yet builds him a city; the renown of which act, that it\nmight not be forgotten, he calleth it after the name of his son.\nMuch like this was that carnal act of blasted Absalom; because\nhe had no child, he would erect a pillar, which must forsooth be\ncalled Absalom's place, after the name of Absalom, to keep his\nname in remembrance upon earth (2 Sam 18:18).\n\n\"And he builded a city,\" &c. Note, That it is the design of Satan,\nand the deceitful heart of man, to labour to quiet a guilty\nconscience, not by faith in the blood of Christ, but by over much\nbusiness in the things of this world.\n\n\"And called the name of the city, after the name of his son,\nEnoch.\" Although Cain had a mind to keep up his name with fame in\nthe world, yet he would not venture to dedicate the city to his\nown name; that would have been too gross; and perhaps others would\nhave called it, The CITY OF THE MURDERER; but he calleth it after\nthe name of his son, his son Enoch; whom he pretended was a man\nboth taught, and dedicate, as it seems his name imports. Hence\nnote again, That men who themselves are accursed of God, will yet\nput as fair glosses on their actions, as their hypocritical hearts\ncan invent. Who must this city be dedicated to, but to him whom\nCain had dedicated and taught. I will not say that in truth he\ngave him to God, for that his reprobate heart would not suffer;\nbut being given up of God, yet retaining, with Saul, considerations\nof honour: therefore, as is the custom of ungodly hypocrites, he\nwould put the best show on his ungodly actions.\n\nThus Saul, when he had received the sentence of the Lord against\nhim; yet, Turn again with me (saith he to Samuel) \"yet honour me\nnow before--the people, and before Israel\" (1 Sam 15:30). So the\nmoney wherewith the high priests and scribes had bought the life,\nand obtained the death of Christ; with that they make some shew of\ngodliness, in buying with it a piece of ground to bury strangers\nin (Matt 27:3-7).\n\nVer. 18. \"And unto Enoch was born Irad: and Irad begat Mehujael:\nand Mehujael begat Methusael: and Methusael begat Lamech.\"\n\nThese are the offspring of Cain; the English of whose names, if the\nnature and disposition of the persons were according, they might\nwell be called, with abhorrence, the brood of wicked Cain, even\nthe generation whom the Lord had cursed, notwithstanding Enoch was\ntheir father. Enoch begat Irad, a wild ass; Irad begat Mehujael,\none presumptuous above measure, his name signifies, one teaching\nGod. But \"who hath directed the Spirit of the Lord?\" (Isa 40:13). Or\n\"Shall any teach God knowledge?\" (Job 21:22). The son of this man\nwas Methusael, asking death, the true fruit of all such presumptuous\nones, \"his confidence shall be rooted out of his tabernacle, and\nit shall bring him to the king of terrors\" (Job 18:14). His son\nwas Lamech, one poor or smitten: The first, that, as we read, did\nbreak the order of God in the matter of marriage.\n\nVer. 19. \"And Lamech took unto him two wives: the name of the one\nwas Adah, and the name of the other Zillah.\"\n\nThis man was the first that brake the first institution of God\nconcerning marriage. \"He took unto him two wives.\" The New Testament\nsays, Let every man have his own wife. And so said the law in its\nfirst institution: therefore plurality of wives first came into\npractice by the seed of cursed Cain, and for a time was suffered\nin the world through the hardness of man's heart.\n\nVer. 20, 21. \"And Adah bare Jabal: he was the father of such as\ndwell in tents, and of such as have cattle. And his brother's name\nwas Jubal: he was the father of all such as handle the harp and\norgan.\"\n\nJabal signifies bringing, or budding; Jubal, bringing or fading. So\nthen in these two sons might be shewed unto us the world, as it is\nin its utmost glory: that is, it brings buds, it brings fading:\ntoday in the field, tomorrow in the oven: \"All flesh is grass,\nand all the goodliness thereof, is as the flower of the field.\nThe grass withereth, the flower fadeth: because the Spirit of the\nLord bloweth upon it: surely the people is grass\" (Isa 40:6-8).\n\nAnd observe in these, the last was the musical one. Indeed, the\nspirit of the world, after things have budded, is so far off from\nremembering that they again must fade; that then it begins its\nRequiem; then it saith to itself, Eat, drink, and be merry; then\nit is for handling the harp and organ (Luke 12:16-20).\n\nVer. 22. \"And Zillah, she also bare Tubal-Cain, an instructor of\nevery artificer in brass and iron: and the sister of Tubal-Cain\nwas Naamah.\"\n\nTubal-Cain, a worldly possession; and Naamah, one that by her name\nshould be beautiful. Lamech his fruit then was, a budding, fading,\nworldly possession, with a little deceitful, vain beauty, for\n\"favour is deceitful, and beauty is vain: but a woman that feareth\nthe Lord, she shall be praised\" (Pro 31:30). Ver. 23. \"And Lamech\nsaid unto his wives, Adah and Zillah, hear my voice; ye wives\nof Lamech, hearken unto my speech: for I have slain a man to my\nwounding, and a young man to my hurt.\"\n\nHe that sticks not to exceed in one point, will not fear to transgress\nin another. He had hardened his heart, by breaking the modest and\norderly bounds of marriage, and so fitted himself to shed blood,\nor do any other wickedness.\n\n\"Hearken to me, ye wives.\" Lustful men break their minds to their\nfleshly companions, sometimes, sooner than to wiser counsellors.\nEven as Ahab, in the business of the vineyard of Naboth, breaks\nhis mind to that ungodly Jezebel his wife.\n\n\"I have slain a man to my wounding.\" Who, or what man this murdered\nperson was, therein the word is silent: yet this Lamech being the\nson of a bloody murderer, it is possible he was some godly man,\none of Adam's other children, or of his grandchildren, the son of\nSeth: for these sons of Cain, and namely this in special, as it\nseems, took not heed to the mark wherewith God branded Cain; but\nlike Belshazzar, he hardened his heart, though he knew it, and\nwould turn murderer also (Dan 5:18-22).\n\n\"I have slain a man to my wounding.\" The guilt of blood who can\nbear? or who can help himself thereby? It is a wounding thing, it\nis a hurtful thing, he that sheds man's blood wrongfully, cannot\nestablish himself thereby (Matt 22:6,7). The Jews thought to have\npreserved themselves and country by killing Jesus Christ; but this\nso provoked the justice of God, that for this thing's sake he sent\nthe Gentiles upon them to burn up their city; who when they were\ncome, if stories be true, slew of them eleven hundred thousand;\nand those of them that were taken alive, were sold to who would\nbuy them, Thirty a penny. \"Ye shed blood [says God] and shall ye\npossess the land? Ye stand upon your sword, ye work abomination,\nand ye defile every one his neighbour's wife: and shall ye possess\nthe land?\" (Eze 33:25,26).\n\nVer. 24. \"If Cain shall be avenged sevenfold, truly Lamech seventy\nand sevenfold.\"\n\nThough wicked men may be willingly ignorant of that part of the\njudgments of God, that are to premonish them, that they do not that\nwicked thing for which the judgment was executed; yet if there be\nanything like favour mixed with the judgment, of that they will\ntake notice, to encourage themselves to evil: even as this ungodly\nperson, he would not be stopped from blood by the judgment of God\nupon Cain; but rather, as it seems, because the judgment was not\nspeedily executed, his heart was fully set in him to do evil (Eccl\n8:11). Much like that of the Jews, who because Jehoiakim had slain\nUriah the prophet, and yet God spared the land; therefore make\nthat an argument to prevail with Zedekiah to kill Jeremiah also\n(Jer 26:20-23).\n\n\"If Cain shall be avenged sevenfold, truly Lamech seventy and\nsevenfold.\" Give wicked men leave to judge of themselves, and they\nwill pass a sentence favourable enough. Though Lamech had not pity\nwhen he spilt blood; yea, though the judgment of God upon Cain\ncould not hold his murderous hands: yet now he is guilty, let him\nbut make a law in the case, and woe be to him that killeth Lamech:\nVengeance shall be taken of him seventyfold and seven. Joab could\nwith pitiless hands spill the blood of men more righteous than\nhimself, not regarding what became of their souls: but when his\nblood was by vengeance required for the same, then he would take\nsanctuary at the horns of the altar (1 Kings 2:28). But judgment\nis not wholly left to me, the Lord is judge himself; before whom\nboth Cain and Lamech, and all their successors, shall be arraigned,\nand receive just doom, and that never to be reversed.\n\nVer. 25. \"And Adam knew his wife again; and she bare a son, and\ncalled his name Seth: for God, said she, hath appointed me another\nseed instead of Abel, whom Cain slew.\"\n\nNow we have done, for a while, with Cain, and are come again to\nthe church of God. Cain had slain Abel, and by that means, for a\nwhile, had greatly suppressed the flourishing of religion; in which\ntime his own brood began to be mighty upon earth; so increasing,\nas if religion was put to an end for ever. But behold their\ndisappointment! \"Adam knew his wife again,\" (for Adam's family was\nthen the true church of God;) or take Adam for a type of Christ,\nand his wife for a type of the church, and then this observation\nfolloweth; namely, That so long as Christ and the church hath to\ndo with one another, it is in vain for Cain to think of suppressing\nreligion.\n\n\"Adam knew his wife again.\" If Eve had now been barren, or Adam\nhad died without farther issue, then Cain might have carried the\nday; but behold another seed! a seed to stand in Abel's place:\ntherefore she called his name Seth; that is, Set or Put, as namely, in\nthe room of Abel, to stand up for, and to defend the truth against\nall the army and power of Cain. As Paul also saith of himself,\n\"I am set, [or put,] for the defence of the gospel\" (Phil 1:17).\nThis man therefore, so far as can be gathered, was the first that\nput check to the outrage of Cain and his company. But mark some\nobservations about him.\n\n1. He was set in the stead or place of Abel; not an inch behind\nhim, but even at the place where his blood was spilt. So that he\nthat will revive lost religion, must avow it as God's Abels have\ndone before him: every talker cannot do this. The blood that was\nshed before his face, must not put check to his godly stomach; yea,\nhe must say to religion, as Ruth said once to her mother, \"Where\nthou diest, I will die, and there will I be buried\" (Ruth 1:17).\nThis is the way to revive and to maintain the ways of God, in\ndespite of bloody Cain.[24]\n\n2. This Seth that was set to put check to Cain, did not do it\nof his own brain, but the hand of God was principal in the work.\n\"God,\" said she, \"hath appointed me another seed to be set in the\nplace of Abel.\" And indeed it is otherwise in vain, when religion\nis once suppressed, to think it should ever revive again. Alas!\nwhere is the man, if he want God's Spirit, that will care for the\nflourishing state of religion? and that in truth will make the Lord\nhis delight: \"This is Zion, whom no man seeketh [for, or seeketh]\nafter\" (Jer 30:17). All men here say, \"See to thine own house,\nDavid\" (1 Kings 12:16). But when Seth comes, then the ground is\nmade good again; then a living saint is found to stand and maintain\nthat truth which but now his brother bled for. When James was\nkilled, Peter stands up, &c. (Acts 12:1-3). And therefore Seth\nis said to be another seed, a man of another spirit: One who was\nprincipled with a spirit beyond and above the spirit of the world.\n\"Another seed,\" one that was spirited for God's word, and God's\nworship, and that would maintain his brother's cause.\n\n3. Observe, That when Seth maintains his brother's lot, you hear\nno more of the brood of Cain. And indeed, the way to weary out\nGod's enemies, it is to maintain and make good the front against\nthem: \"Resist the devil, and he will fly\" (James 4:7). Now if\nthe Captain, their king Apollion, be made to yield, how can his\nfollowers stand their ground? \"The dragon,--the devil, Satan,--he\nwas cast out into the earth, and his angels were cast out with him\"\n(Rev 12:9). But how? It was by fighting: \"Michael and his angels\nfought against the dragon;--and overcame him by the blood of the\nLamb, and by the word of their testimony, and by not loving of\ntheir lives unto the death\" (Rev 12:7,8,12).\n\n4. Let this, in the last place, serve for persecutors, That when\nyou have cast down many ten thousands, and also the truth to the\nground; there is yet a Seth, another seed behind, that God hath\nappointed to stand in the stead of his brethren, by whom you will\ncertainly be put to flight, and made to cease from oppressing the\ntruth.\n\nVer. 26. \"And to Seth, to him also there was born a son; and he\ncalled his name Enos: Then began men to call upon the name of the\nLord.\"\n\nThe Holy Ghost, in recording the birth of Enos, goeth out of his\nordinary style, in that he doubleth the mentioning of his father,\nwith respect to the birth of this son. And indeed it is worth the\nobserving; for it staggereth the faith of some, to think that the\nman that makes good the ground of a murdered brother, should not\nleave issue behind him: But \"to Seth, to him was born a son.\" Our\nfaithfulness to the truth, shall be no hindrance to the flourishing\nstate of our offspring, take them either for the fleshly or spiritual\nseed of God's servants, but sons, (especially in the latter sense,\nif we truly stand by the word of God) shall surely be born unto\nus.\n\n\"And to Seth, to him also there was born a son; and he called his\nname Enos.\" Enos, a man; not a devil, like Cain, but a man; or, a\nman that was miserable in this world, for the sake and cause of\nGod;[25] for it seems, as was his father, so was he, even both\ngiven up to maintain God's truth; which cannot be done but with\ngreat hazard, so long as Cain or his offspring remain. His father\ntherefore, by his very name, did offer him up to bear all hardships\nfor the name and cause of God: \"Behold I send you forth [saith\nChrist] as lambs in the midst of wolves.\" In effect, he called\ntheir name Enos, men to be acquainted with grief and miseries:\nBut mark, \"Then began men to call upon the name of the Lord.\"\n\n\"Then,\" when Seth maintained Abel's ground, and when Enos endured\nall miseries for the same: For indeed this makes spectators believe\nthat religion is more than a fictitious notion: The hardships,\nmiseries, and blood of the saints, will make men, otherwise heedless,\nconsider and ponder their cause aright.\n\n\"Then began.\" For, as I also before have hinted, the outrage of\nbloody Cain did put, for a time, a stop to the flourishing state\nof God's worship; which in all probability was not so little as\nhalf a hundred years, even till Seth, and the son of Seth, stood\nup to maintain the same; but \"then, THEN men began [more men than\nSeth and Enos] to call upon the name of the Lord.\"\n\nNote again, That all true religion beginneth with fervent prayer:\nOr thus, That when men begin to be servants to God, they begin it\nwith calling upon him. Thus did Saul, \"Behold he prayeth\" (Acts\n9): And, \"Lord have mercy upon me,\" is the first of the groans of\na sanctified heart.\n\nThe margin hath it, \"They began to call themselves by the name of\nthe Lord.\" As God saith in another place, \"My name is called on\nthem.\" The disciples were called Christians, (nay, the saints are\ncalled the anointed ones, and the church is called Christ) (1 Cor\n12:12). But note, That fervent prayer ends in faith and confidence\nin God. They called themselves by the name; they counted themselves\nnot from a vain and groundless opinion, but through the faith they\nhad in the mercy of God, The saints and holy people of God.\n\nThey began to publish themselves, in contradistinction to the\noffspring of Cain, the holy people of God. Wherefore, a separation\nfrom the wicked began betimes; the one going by the name of \"the\nsons of God\"; the other, \"by the sons and daughters of men\" (6:1,2):\n\"Then began men to call upon the name of the Lord.\"\n\nCHAPTER V.\n\nVer. 1. \"This is the book of the generations of Adam. In the day\nthat God created man, in the likeness of God made he him.\" The\nHoly Ghost having thus largely treated of Cain and his offspring,\nand of the head made against him by Seth and Enos, and of the\ngood success that followed, he now comes to treat of the church in\nparticular, and of the flourishing state of the same.\n\n\"This is the book.\" The Holy Ghost cuts off the genealogy of Cain,\naccounting him none of the race of the church, although before he\nwas within the pale thereof. John observing this, calls him, \"a\nchild of that wicked one\" (1 John 3:12), as our Lord also accounted\nJudas. Wherefore, he here begins his book again, that this wicked\nrace might be quite excluded. \"Let them be blotted out of the book\nof the living, and not be written with the righteous\" (Psa 69:28).\n\n\"In the day that God created man, in the likeness of God made\nhe him.\" Although by this new beginning the Holy Ghost excludeth\nCain, yet he fetcheth the genealogy of the church from the day that\nman was created; intimating that God, in the very act of creation,\nhad a special intention to plant him a church in the world; and\ntherefore, even before sin was in the world, the image of God was\nupon man, as a token of his special respect, and of the great\ndelight that he intended to take in that creature above all that\nhe had made (Pro 8:30,31).\n\nVer. 2. \"Male and female created he them; and blessed them, and\ncalled their name Adam, in the day when they were created.\"\n\nWhen Adam was created, the Lord created two in one: So when Christ,\nthe head of the church, was chosen, the church was also chosen in\nhim.\n\n\"And blessed them.\" With the blessing of generation: A type of the\nblessing of regeneration that was to be by Christ in the church,\naccording to that which is written, \"So shall thy seed be\" (Eph\n1:4).\n\n\"And called their name Adam, in the day when they were created.\"\nSo that in the man the woman is included: \"Neither is the man\nwithout the woman, neither the woman without the man, in the Lord\"\n(1 Cor 11:11). For the Holy Ghost, in the work of the new creation,\nof which this creation was a type, counteth not by male and female,\nbut \"ye are all one in Christ Jesus\" (Gal 3:28). Wherefore, women\nare not to be excluded out of the means of salvation; nay, they\nhave, if they believe, a special right to all the promises of grace\nthat God hath made to his saints in all ages: Yea, \"she shall be\nsaved in childbearing, [though she bear children,] if she continue\nin faith, and charity, and holiness with sobriety\" (1 Tim 2:15).\n\nVer. 3. \"And Adam lived an hundred and thirty years, and begat a\nson in his own likeness, after his image; and called his name Seth.\"\n\nHere also by the book of Chronicles, the Holy Ghost carrieth away\nthe genealogy, because Abel had no children, saying Adam, Seth,\n&c. (1 Chron 1:1).\n\n\"An hundred and thirty years.\" Behold the rage of hell! For until\nSeth stood in Abel's place, religion was greatly hindered, and that\nwas after the world had stood an hundred and thirty years. Indeed,\nAbel, while he had his breath, did hold it up in the world; but\nCain, who was of that wicked one, smote him and religion both to\nthe ground.\n\n\"And begat a son in his own likeness. Who can bring a clean thing\nout of an unclean? not one\" (Job 14:4). If the father be polluted\nwith the inward filth of sin, the son must needs be like him:\n\"I was shapen in iniquity; [said David] and in sin did my mother\nconceive me\" (Psa 51:5). Seth then was no better than we by nature,\nbut came into the world in the blood of his mother's filth: \"What\nis man, that he should be clean? and he which is born of a woman,\nthat he should be righteous?\" (Job 15:14).\n\nThis therefore should teach us not to count of our election, and\nof our effectual calling but by the word of God. Seth by nature\nwas a sinful man, and yet the chosen servant of God; the first\nthat took up God's quarrel after the death of blessed Abel.\n\nThis should also help us to hold up the bucklers against the kingdom\nof the devil and hell. Seth was subject to like infirmities with\nus, and yet he got ground of the children of iniquity. I know a\nsense of our own infirmities is apt to weaken our hand in so mighty\nan undertaking, but it should not: Although we be like old Adam\nby nature, yet God is able to make us stand.\n\nVer. 4. \"And the days of Adam, after he had begotten Seth, were\neight hundred years: and he begat sons and daughters.\"\n\nAdam therefore, as a type of Christ, reigned in the church almost\na thousand years. The world therefore beginning thus, doth shew\nus how it will end; namely, by the reign of the second Adam, as\nit began with the reign of the first.\n\nThese long-lived men therefore shew us the glory that the church\nshall have in the latter day, even in the seventh thousand years\nof the world, that sabbath when Christ shall set up his kingdom on\nearth, according to that which is written, \"They lived and reigned\nwith Christ a thousand years\" (Rev 20:1-4). They:--Who? The church\nof God, according also as it was with Adam. Therefore they are\nsaid by John to be holy, as well as blessed: \"Blessed and holy is\nhe that hath part in the first resurrection: on such the second\ndeath hath no power, but they shall be priests of God, and of\nChrist, and shall reign with him a thousand years\" (v 6). In all\nwhich time the wicked in the world shall forbear to persecute, as\ndid also the brood of wicked Cain in the days of Adam, Seth, &c.\nHence therefore we find in the first place the dragon chained for\nthese thousand years.\n\nVer. 5. \"And all the days that Adam lived were nine hundred and\nthirty years: and he died.\"\n\nAdam therefore lived to see the translation of Enoch: In whose\ntranslation a conquest was got over all the enemies of his soul\nand body: So Christ shall reign in and among his saints till all\nhis enemies be destroyed. \"The last enemy that shall be destroyed\nis death\" (1 Cor 15:26); which shall be swallowed up when the\nmembers of that glorious head have put on incorruption, and their\n\"mortal shall have put on immortality.\" Adam's reigning therefore\nuntil Enoch's translation, looks like a prophecy of the perfection\nof Christ's kingdom: For he shall reign till he hath \"delivered\nup the kingdom to God, even the Father\" (v 24): As Adam, till his\nEnoch was translated and took up to God.\n\nVer. 6. \"And Seth lived an hundred and five years, and begat Enos.\"\n\nSeth therefore stood by the truth of God, a long time, without\nmuch help or encouragement from man; which was a great trial to\nhis spirit, and proof of the truth of his faith, and tended much\nto the perfection of his patience. Somewhat like this was that of\nPaul, who had no man stood with him when he stood before Nero.\n\nSeth was set in the stead of Abel, to keep the gap against the\nchildren of hell; which, by the grace of God, he faithfully did,\neven till Enos was sent to his aid and assistance.\n\nSeth therefore was the forlorn hope of the church in those days.\nSo set of God to put check to the enemy, until the church was\nincreased, and more able to defend herself from the outrage.\n\nThis therefore should teach the saints of God, especially those\nthat are sent before, against the offspring of Cain, to stand their\nground, and not to shrink like Saul, till God shall send others\nto take part with them (1 Sam 10:8; 13:8-14).\n\nThus David stood, as it were, by himself, against the wicked that\nwas in his day; which made him cry, \"Who will rise up for me against\nthe evil doers,\" or who will stand up for me against the workers\nof iniquity? (Psa 94:16).\n\nVer. 7. \"And Seth lived after he begat Enos eight hundred and seven\nyears, and begat sons and daughters.\"\n\nHence also we may gather great encouragement who are set in the\nfront of the army of the Lamb, against the army and regiment of\nCain. Seth, saith the Spirit, was set in the stead of Abel, there\nas forlorn, to defend religion: Must he not now be swallowed up?\nWill the blood-hounds let him escape? Behold, therefore his life\nmust be accounted a wonder! As was also that of Paul (1 Cor 6:9).\nBut for Seth to stand eight hundred years against such a murderous\ncrew, and yet to have his breath in his nostrils! Our times are in\nthy hands, and thou, Lord, \"holdeth our soul in life\" (Psa 66:9).\n\n\"And all the days of Seth were nine hundred and twelve years, and\nhe died\" (v 8).\n\nHis life was therefore eighteen years shorter than that of Adam;\nhe lived fifty-five years after Enoch, and died six hundred and\nfourteen years before the flood.\n\nVer. 9. \"And Enos lived ninety years, and begat Cainan.\" Cainan\nsignifieth a buyer, or owner. Let it be with respect to religion,\nand then the sense may be, that he had this privilege in religion\nby the hazard of his father and grandfather's life; they bought\nit for him, and made him the owner of it: As Paul saith, He gave\nnot place to the false Apostles, \"that the truth of the gospel\nmight continue with the Galatians\" (2:5). As Jotham also said to\nShechem, \"My Father fought for you, and adventured his life far,\nand delivered you out of the hand of Midian\" (Jude 9:17). Namely,\nthat they might still be owners of the inheritance that the Lord\nhad given them. This shews us then, that the fruit of a constant\nstanding to the word of God, is, That the generations yet unborn\nshall be made the possessors and owners of it.\n\nVer. 10. \"And Enos lived after he begat Cainan eight hundred and\nfifteen years, and begat sons and daughters.\"\n\nHe lived then to see his son enjoy the fruits of his own constancy\nto the truth, so long a time as eight hundred years, &c. as we hope\nGod's people now may do. 'Tis true, they now do own the truth with\nhazard, and do hold it up by enduring much misery, according to\nthe rage of wicked men; but, I say, 'tis hoped others will reap\nthe fruits of our travails, and that some of us shall live to see\nit, as Enos lived to see his Cainan possess religion eight hundred\nyears.[26]\n\nVer. 11. \"And all the days of Enos were nine hundred and five\nyears: and he died.\"\n\nHe lived then one hundred fifty-three years after Enoch, and died\nfive hundred and sixteen years before the flood.\n\nVer. 12. \"And Cainan lived seventy years, and begat Mahalaleel.\"\n\nMahalaleel, signifieth praising God. Wherefore he was born in\nsettled times, wherein religion met with little or no molestation. It\nbegan to be as hereditary in the days of blessed Cainan; wherefore\nit was requisite that the very next that should possess the truth,\nshould spend their days in praising God (Rev 11:15). And thus it\nwill be at the downfall of Antichrist: \"After this [saith John] I\nheard a great voice of much people in heaven, saying Allelujah;\nSalvation, and glory, and honour, and power unto the Lord our\nGod...And a voice came out of the throne saying, Praise our God,\nall ye his servants; and ye that fear him, both small and great\"\n(Rev 19:1-6).\n\n\"The whole earth [saith the Prophet] is at rest and is quiet, they\nbreak forth into singing. Yea, the fir-trees rejoice at thee, [O\nthou brood of the blood-thirsty Cain,] and the cedars of Lebanon,\nsaying, Since thou art laid down, no feller is come up against us\"\n(Isa 14:7,8).\n\nVer. 13. \"And Cainan lived after he begat Mahalaleel eight hundred\nand forty years, and begat sons and daughters.\"\n\nGod gave him a long possession and enjoyment of the fruits of his\nfather's labours. They sowed (as Christ said) and he was entered\ninto their labours: They sowed in tears, and he reaped in joy.\nMahalaleel, or praise our God, was the language of those times.\n\nVer. 14. \"And all the days of Cainan were nine hundred and ten\nyears: and he died.\"\n\nHe lived then two hundred and forty-eight years after Enoch, and\ndied four hundred twenty-one years before the flood.\n\nVer. 15. \"And Mahalaleel lived sixty and five years, and begat\nJared.\"\n\nJared signifies ruling, and sheweth us what is the holy fruits of\npeace and thanksgiving in the church; to wit, government according\nto the testament of Christ (Acts 9:31). It is hard to have all\nthings according to rule, in the day of the church's affliction;\nbecause of the weakness and fearfulness of some; and because possibly\nthose who have most skill in that matter, may for a time be laid\nup in chains: but now when the church hath rest and quietness,\nthen as she praiseth God, so she conceiveth and bringeth forth\ngovernors, and good government and rule among her members. David,\na man of blood, could not build that house to the Lord, which\npeaceable Solomon, that man of rest, afterwards did (1 Chron\n28:3,6). When armies are engaged, and hot in battle, 'tis harder\nto keep them in rank and file, than when they have rest, and time\nfor discipline. Jared therefore is the fruits of thanksgiving, as\nthanksgiving is the fruits of peace and possession.\n\nVer. 16. \"And Mahalaleel lived after he begat Jared eight hundred\nand thirty years, and begat sons and daughters.\"\n\nHe lived not only to give thanks unto God, but to shew to all that\nhe gave thanks in truth, by submitting his neck the rest of the\nhundred of years that he lived, to the holy law and word of God.\n\nA good rule to prove people by; for all that pretend to give thanks\nfor liberty, put not their neck under the yoke, but rather use\ntheir liberty as an occasion for the flesh, than by love to serve\nand advantage one another in the things of the kingdom of Christ\n(Gal 5:13; 1 Peter 2:16). But as \"the bramble said to the [rest\nof the] trees,\" so saith Christ to such feigned thanksgivers, \"If\nin truth ye anoint me king over you, then come and put your trust\nin my shadow\" (Judg 9:15). Submit to my law, and be governed by\nmy testament. Let your thanksgiving bring forth Jared, and walk\nwith God in the days of Jared.\n\nVer. 17. \"And all the days of Mahalaleel were eight hundred ninety\nand five years: and he died.\" He lived then three hundred and three\nyears after Enoch, and died three hundred and sixty-six years\nbefore the flood.\n\nVer. 18. \"And Jared lived an hundred sixty and two years, and he\nbegat Enoch.\"\n\nEnoch, is taught, or dedicate: The true effect of rule or government,\nbe it good or bad: in Cain's posterity it was bad; \"for an evil\ntree cannot bring forth good fruit.\" By Enoch here, we are to\nunderstand, one taught in, and dedicated unto, God. This Enoch\ntherefore was a son that would hear the rules, and submit to the\ngovernment of his father Jared. \"As an ear-ring of gold, and an\nornament of fine gold, so is a wise reprover upon an obedient ear\"\n(Pro 25:12).\n\nVer. 19. \"And Jared lived after he begat Enoch eight hundred years,\nand begat sons and daughters.\"\n\nHe lived therefore to see the fruit of his good rule and government\nin the church, even to see his teachable and dedicated son caught\nup to God, and to his throne. A good encouragement to all rulers\nin the house of God, and also to all godly parents to teach and\nrule in the fear of God; for that is the way to part with church\nmembers, and children with comfort; yea, that is the way, if we\nshall out-live them, to send them to heaven, and to God before\nus.\n\nVer. 20. \"And all the days of Jared were nine hundred sixty and\ntwo years: and he died.\"\n\nHe lived then three hundred thirty-five years after Enoch, and died\ntwo hundred thirty-four before the flood.\n\nVer. 21. \"And Enoch lived sixty and five years, and begat Methuselah.\"\n\nMethuselah signifieth, Spoiling his death: this therefore is the\ntrue fruits of one that is truly taught in, and dedicate to the\nservice of God, as Enoch was; by this means he spoileth his death:\nwherefore he adds, \"And Enoch walked with God.\" Walking with God,\nspoileth death, or overcomes it, or it shall be prevented, he shall\nnot be hurt therewith: As Christ saith, \"If a man keep my saying,\nhe shall never taste death\" (John 8:52).\n\nVer. 22. \"And Enoch walked with God, after he begat Methuselah\nthree hundred years, and begat sons and daughters.\"\n\nThese words [after he begat Methuselah] may have respect either\nto his beginning to walk with God, or to the number of the years\nthat he lived after the birth of Methuselah, or both.\n\nIf it respect the fist, then it sheweth that the only encouragement\nthat a sinner hath to walk with God, it is to see Methuselah,\nor his death spoiled: for when a man seeth death, and all evils,\nconquered and overcome, then his soul is encouraged in holiness\n(1 Cor 15:55-58). No encouragement to walking with God like this:\n\"Enoch walked with God after he begat Methuselah.\" As Paul saith,\n\"Now being made free from sin,--[which indeed is the sting of\ndeath] ye have your fruit unto holiness, and the end everlasting\nlife\" (Rom 6:22).\n\nIf it respect the second, then it shews us the invincible nature\nof true faith, (for by faith Enoch walked with God:) I say, it\nsheweth us the invincible nature of true faith, in that it would\nhold up a man in close communion with God for the space of three\nhundred years.\n\n\"He walked with God three hundred years.\" How will the conversation\nof Enoch rise up in judgment with this generation, that walk not\nwith God at all! Or if they do, do it so by fits, as if walking\nwith God was but a work by the by.\n\n\"He walked with God and begat sons and daughters.\" And kept house,\nand lived with his wife, according to knowledge. This shews then,\nthat it is sin, not our lawful and honest employment, that hindreth\none's walking with God.\n\nVer. 23, 24. \"And all the days of Enoch were three hundred and\nsixty and five years: And Enoch walked with God: And he was not;\nfor God took him\" (vv 23,24).\n\nThe New Testament saith, \"By faith Enoch was translated that he\nshould not see death; and was not found, because God had translated\nhim: for before his translation he had this testimony, that he\npleased God.\"\n\n\"And all the days of Enoch were three hundred and sixty and five\nyears.\" Enoch therefore lived here but a while; he was too good to\nlive long in this world, the world was not worthy of him; neither\nwould he be spared so long out of heaven, \"for God took him.\" The\nend of walking with God or the path-way thereof, it leads men to\nheaven, to the enjoyment of the glory of God. Thus also it was\nwith blessed Elijah, he followed God from place to place, till at\nlength he was caught up into heaven (2 Kings 2:1-11).\n\nA word or two more of Enoch. Jude observes, That he was the\nseventh from Adam: Closely intimating (as I conceive) that by him\nGod prefigured the resurrection and end of the world: And intimated,\nThat in the seventh great day of the world this resurrection should\nbe, each generation from Adam being a type of a thousand years:\nSo that Enoch, the seventh from Adam, was a type of the seventh\nthousand, in which the Lord will reign with his church a thousand\nyears.\n\nThere are two things in Enoch that incline me to this opinion. First,\nhe crieth out, \"Behold the Lord comes!\" and then is translated\nthat he should not see death. The right posture and end of those\nthat shall live at the day of God Almighty; and that shall, like\nEnoch, be found \"walking with God,\" when the Lord shall come from\nheaven (Jude 14,15).\n\nVer. 25. \"And Methuselah lived an hundred eighty and seven years,\nand begat Lamech.\"\n\nLamech signifieth poor, or smitten; wherefore I doubt that the\napostacy that you read of in the next chapter, began either in the\ndays of, or by, this man: he being, as it seems, more dry and void\nof grace than those that went before him; poor, or smitten.\n\nHence note, That faith and godliness, though often it goeth from the\nfather to the son, as from Seth to Enos, and from him to Cainan,\nyet it is not tied here, but runs according to electing love, as\nalso do the fruits thereof.\n\nVer. 26, 27. \"And Methuselah lived after he begat Lamech seven\nhundred eighty and two years, and begat sons and daughters. And\nall the days of Methuselah were nine hundred sixty and nine years,\nand he died.\"\n\nMethuselah, the spoiling of death, is the longest liver in the\nworld; yet he died in the year that the flood was upon the earth;\nnot by the flood, but by the course of nature, as also did Lamech\nhis son, for the wicked reprobate only was swept away by that,\naccording to the apostle Peter. Ver. 28, 29. \"And Lamech lived an\nhundred eighty and two years, and begat a son: and he called his\nname Noah, saying, This same shall comfort us concerning our work\nand toil of our hands, because of the ground which the Lord hath\ncursed.\"\n\n\"And he called his name Noah.\" Noah signifieth rest; his name\nwas therefore according to his work, for he was a preacher of\nrighteousness, which giveth rest to all that embraceth it. Besides,\nit was he that prepared the ark, the place of rest to the church\nof God.\n\n\"This same shall comfort us concerning our work and toil of our\nhands, because of the ground which the Lord hath cursed.\"\n\nThese words seem to carry in them, repentance for the apostacy that\nbefore was mentioned. \"This same shall comfort us,\" by restoring\nthe church to her former rest, and by delivering us from the \"toil\nof our hands\"; for sin once admitted of in the church, is not\nwithout much toil extirpated, and driven forth of the same; yea\nsometimes it getteth such footing and root, that it cannot again\nbe purged and destroyed, but by breaking the very being of the\nchurch where it is. Thus it was as to the case in hand, and is\nsignified also by pulling down the house in which the leprosy was\n(Lev 14:43-45). Yea Ephesus itself was almost thus far infected,\nhad not a threatening prevented (Rev 2:1-3).\n\n\"Because of the ground which the Lord hath cursed.\" The Lord did\ncurse it for the sin of Adam: He also renewed the curse to Cain,\nbecause he was guilty of the blood of his brother. I incline also\nto think, that the curse here mentioned, is the first, reiterated\nfor the grievous apostacy of this congregation; according to that\nwhich is written, \"If ye walk contrary unto me,\" \"I will punish\nyou seven times more\": \"I will bring seven times more plagues upon\nyou, according to your sins\" (Lev 26:18-21).\n\nVer. 30. \"And Lamech lived after he begat Noah, five hundred ninety\nand five years, and begat sons and daughters.\" Wherefore Lamech\nheard the preaching of Noah, who was the only minister of God in\nthose days, to recover the church to repentance from their apostacy,\nwhich also he did in some good measure effect, while he condemned,\nthe world for their unbelief (Heb 11:7).\n\nVer. 31. \"And all the days of Lamech were seven hundred seventy\nand seven years: and he died.\" He died five years before the flood.\nMethuselah therefore was the longest liver of those godly that fell\non the other side the flood, for he died not before the very year\nthe flood came, not by the water, but before. The righteous is\ntaken away from the evil to come; though, as the prophet saith,\nno man of the wicked laid it to heart.\n\nVer. 31. \"And Noah was five hundred years old: and Noah begat Shem,\nHam, and Japhet.\"\n\nCHAPTER VI.\n\nVer. 1. \"And it came to pass, when men began to multiply on the\nface of the earth, and daughters were born unto them.\"\n\nMoses now leaveth the genealogy for a while, and searcheth into the\nstate and condition of the church now after so long a time as its\nstanding upwards of, or above, a thousand years: where he presently\nfindeth two things. 1. The church declined. 2. And God provoked.\nWherefore he maketh inquiry into the nature of the church's sin;\nwhich he relateth in this following chapter.\n\n\"And it came to pass, when men began to multiply.\" The men here\nI understand to be the children of Cain, the church and synagogue\nof Satan, because they are mentioned by way of antithesis to the\nchurch and sons of God.\n\n\"And daughters were born unto them.\" A snare that was often used\nin the hand of the devil, to intangle withal the church of God;\nyea, and doth so usually speed, that it hath often been counted\nby him as infallible; so that this is the doctrine of his prophet\nBalaam, and it prevailed, when all the engines of hell beside were\nprevented. \"The people began to commit whoredom with the daughters\nof Moab\" (Num 25:1,2). It may be this child of hell, in this his\nadvice to Balak looked back to the daughters of Cain, and calling\nto remembrance how of old they intangled the church, advertised\nhim to put the same into practice again (Rev 2:14).\n\nVer. 2. \"That the sons of God saw the daughters of men, that they\nwere fair; and they took them wives of all which they chose.\"\n\nThis was the way then of the sons of Cain, to let their fair\ndaughters be shewed to the sons of God (Pro 22:14). For it seems\nall other their wiles and devices were not able to bring the church\nand the world together, and to make them live as in one communion.\nThese to the church were such, whose hearts were snares and nets,\nand whose hands were bands to intangle and hold them from observing\nthe laws and judgments of God (Eccl 7:26).\n\n\"And they took them wives.\" First their eye saw them, and then\ntheir heart lusted after them. Thus the devil deceived the woman,\nand by this means perished cursed Achan. \"And Achan answered\nJoshua, and said, Indeed I have sinned against the Lord, and thus\nand thus have I done: When I saw among the spoils a goodly Babylonish\ngarment,\" &c., \"then I coveted them\" (Josh 7:20,21).\n\nNote therefore, that it is not good to behold with the eye that\nwhich God hath forbid us to touch with our hand. \"I made a covenant\nwith mine eyes,\" saith Job (Job 30:1). And again, if at unawares\na thing was cast before him, the beholding of which was of an\nintangling nature, he forthwith would hold back his heart as with\na bridle, lest the design of hell should be effected upon him (v\n7).\n\nCrush sin then in the conception, lest it bring forth death in thy\nsoul.\n\nVer. 3. \"And the Lord said, My Spirit shall not always strive with\nman, for that he also is flesh: yet his days shall be an hundred\nand twenty years.\"\n\nBy these words is aggravated the sin of the church, that she would\nattempt to close with, and hold a sinful communion, against the\ndissuasions of the Spirit of God.\n\n\"My Spirit shall not always strive.\" To wit, my Spirit in Noah, for\nhe was the only preacher of righteousness to the church in those\nbacksliding times.\n\nBy this then, I find, that the doctrine of Noah, was, To declare\nagainst a sinful communion, or to command the church, in the\nname of God, that she still maintain a separation from the cursed\nchildren of Cain: As he said to the prophet Jeremiah, If thou\nseparate the precious from the vile, \"thou shalt be as my mouth\"\n(15:19).\n\nNoah therefore had a hard task, when he preached this doctrine\namong them: for this above all is hard to be borne, for by this he\ncondemned the world.\n\nThe first great quarrel therefore that God had with his church,\nit was for their holding unwarrantable communion with others. The\nchurch should always \"dwell alone, and not be reckoned among the\nnations\" (Num 23:9). The church is \"a chosen generation, a royal\npriesthood, an holy nation, a peculiar people\" (1 Peter 2:9).\nTherefore the work of the church of God, is not to fall in with\nany sinful fellowship, or receive into their communion the ungodly\nworld, but to shew forth the praises and virtues of him who hath\ncalled them out from among such communicants into his marvellous\nlight.\n\n\"My Spirit shall not always strive.\" Hence note, that the people\nthat shall continue to grieve the Spirit of God, and to resist the\ndoctrine of Noah, they are appointed for heavy judgments. \"Come\nout of her, my people, that ye be not partakers of her sins, and\nthat ye receive not of her plagues\" (Rev 18:4). This because those\n(finally impenitent) in Noah's time refused to do, therefore the\nwrath of God overtook them, and swept them off the face of the\nearth.\n\n\"Yet his days shall be an hundred and twenty years.\" Noah therefore\nbegan his preaching about the four hundred and fourscore year of\nhis life, which continuing the space of sixscore more, it reached\nto the day that the flood came.\n\nIn which time doubtless his faith was sufficiently tried, both by\nthe hard censures of the hypocrites of the church, and the open\nprofane of the world, against whom he daily pronounced the judgments\nof God for maintaining their forbidden communion (Gen 3:15).\n\n\"Yet his days shall be an hundred and twenty years.\" God also would\nyet have patience with these people, if peradventure they would\nrepent that his hand might not be upon them.\n\nVer. 4. \"There were giants in the earth in those days; and also\nafter that, when the sons of God came in unto the daughters of\nmen, and they bare children to them, the same became mighty men,\nwhich were of old, men of renown.\"\n\n\"There were giants in the earth in those days.\" These words seem to\nbe spoken, to shew us the hazards that Noah ran, while he preached\nthe truth of God: He incurred the displeasure of the giants, which\ndoubtless made all men tremble, and kept the whole world in awe.\nBut Noah must engage the giants, he must not fear the face of a\ngiant. This way God took also with Moses, and with his people of\nIsrael, they must go to possess the land of the giants, a people\nhigh and tall as the cedars, a people of whom went that proverb,\n\"Who can stand before the children of Anak?\" (Deu 9:2). They must\nnot be afraid of Og the king of Bashan, though his head be as high\nas the ridge of a house, and his bedstead a bedstead of iron (Deu\n3:11).\n\nThis should teach us then not to fear the faces of men: no, not\nthe faces of the mighty; not to fear them, I say, in the matters\nof God, though they should run upon us like a giant.\n\nThese giants I suppose were the children of Cain, because mentioned\nas another sort than those that were the fruit of their forbidden\nand ungodly communion: For he adds, \"And also after that,\" or\nbesides them, \"when the sons of God came in unto the daughters\nof men, and they bare children to them, the same, [or they also]\nbecame mighty men which were of old, men of renown.\"\n\nThen Noah found giants every where: Giants in the world, and giants\nin this confused communion. And thus it is at this day; we do not\nonly meet with giants abroad, among the most ungodly and uncircumcised\nin heart, but even among those that seem to be of the religious,\namong them we also meet with giants; men mighty to oppose the\ntruth, and very profound to make slaughter: But mark the advice of\nthe Lord, \"Fear not their fear, nor be afraid. Sanctify the Lord\nof hosts himself, [who is stronger than all the giants that are\nupon the face of the earth] and let him be your fear, and let him\nbe your dread\" (Isa 8:12,13).\n\n\"And when the sons of God came in unto the daughters of men, and\nthey bare children to them, the same became mighty men\"; much\nlike to the giants. The fruit therefore of ungodly communion is\nmonstrous, and of a very strange complexion. They are like unto\nthem that worshipped the Lord, and served their own gods also (2\nKings 17:24,41); or like to those of the church, of whom Nehemiah\nspeaks, that had mixed themselves with the children of Ashdod,\nAmmon and Moab, whose children were a monstrous brood, that spake\nhalf the language of Ashdod, and could not speak the Jews' language\n(Neh 13:23,24).\n\nBy both these sorts of giants was faithful Noah despised, and his\nwork for God condemned. In David's time also Goliath defied Israel,\nand so did his brethren also (1 Sam 17:10). Giants, the sons of\nthe giant; but David and his servants must engage them, and fight\nthem, though they were giants (1 Chron 20:4-8).\n\n\"Mighty men which were of old.\" Persecution therefore, or the\nappearance of the giants against the servants of God, is no new\nbusiness; not a thing of yesterday, but of old, even when Noah did\nminister for God in the world. \"There were giants in the earth in\nthose days,\" to oppose him.\n\n\"Men of renown.\" Not for faith and holiness, but for some other\nhigh achievements, may be, mighty to fight, and to shed man's\nblood; or to find out arts, and the nature of things; both which\ndid render them famous, and men to be noted in their place. Such\nkind of men might be Corah, Dathan, and their company also; yet\nthey opposed Moses and Aaron, yea, God, his way and worship, and\nperished after an unheard of manner (Num 16:1,2). As also did the\nopposers of righteous Noah, in the day of the flood.\n\nVer. 5. \"And God saw that the wickedness of man was great in the\nearth, and that every imagination of the thoughts of his heart was\nonly evil continually.\" The margin saith, \"not only the imagination,\nbut also the purposes and desires.\"\n\nThese words are to be understood, as still respecting the apostacy\nthat we read of in the first and second verses, and are (in my\nthoughts) to be taken as the effect of their degeneracy. For though\nit be true, that the best of men, in their most holy and godly\nbehaviour, have wicked and sinful hearts; yet so long as they walk\nsincerely according to the rules prescribed of God, there is no\nsuch character upon them; especially as it stands related to the\nwords that immediately follow; to wit, \"that it repented the Lord\nthat he made them.\"\n\nThese evil and wicked purposes then were in special the fruit of\ntheir apostacy: for indeed, when men are once fallen from God,\nthey then, as the judgment of God upon them, are given up to all\nunrighteousness. Again, apostatizing persons are counted abhorrers\nof God (Zech 11:8). Yet persons in this condition will seek their\nown justification, turning things upside down, traversing their\nways like the dromedaries; bearing us still in hand, that they\nstand not guilty of sin, but that what they do is allowable, or\nwinked at of God. Besides, they say their hearts are still upright\nwith God, and that they have not forsaken the simplicity of his\nway, of a wicked and ungodly design, with an hundred more the\nlike pretences; all which are condemned of God, and held by him\nas abominable and vile (Jer 2:31-37).\n\nAnd God saw, &c. They covered their shame from men, like the adulterous\nwoman in the Proverbs, and would speak with oily mouths, thereby\nto cozen the world (Pro 30:20); but God knew their hearts, and\nhad revealed their sin to his servant Noah; he therefore in the\nSpirit of God, as one alone, cried out against their wickedness.\n\nHence learn to judge of apostates, not by their words, nor pretences,\nnor ungodly coverings, whereby they may seek to hide themselves\nfrom the stroke of a convincing argument, but judge them by the\nwords of God; for however they think of themselves, or would be\naccounted of others, God sees their wickedness is great.\n\n\"And that every imagination of the thoughts of his heart, was only\nevil continually.\" If they think they have not sinned; if they think\nthey promote religion; if they think to find out a medium to make\npeace between the seed of the woman, and the wicked seed of Cain;\nall is alike ungodly, they have forsaken the right way, they have\ndissembled the known truth, they have rejected the word of the\nLord: And what wisdom or goodness is in them?\n\nVer. 6. \"And it repented the Lord that he had made man on the\nearth, and it grieved him at his heart.\"\n\nRepentance is in us a change of the mind; but in God, a change of\nhis dispensations; for otherwise he repenteth not, neither can he;\nbecause it standeth not with the perfection of his nature: In him\n\"is no variableness, neither shadow of turning\" (James 1:17).\n\nWherefore, it is man, not God, that turns. When men therefore\nreject the mercy and ways of God, they cast themselves under his\nwrath and displeasure; which because it is executed according to\nthe nature of his justice, and the severity of his law, they miss\nof the mercy promised before (Num 23:19). Which that we may know,\nthose shall one day feel that shall continue in final impenitency.\nTherefore, God speaking to their capacity, he tells them, he hath\nrepented of doing them good. \"The Lord repented that he had made\nSaul king\" (1 Sam 15:35). And yet this repentance was only a\nchange of the dispensation, which Saul by his wickedness had put\nhimself under; otherwise the strength, the eternity of Israel,\n\"will not lie nor repent\" (v 29).\n\nThe sum is therefore, that men had now by their wickedness put\nthemselves under the justice and law of God; which justice by\nreason of its perfection, could not endure they should abide on\nthe earth any longer; and therefore now, as a just reward of their\ndeed, they must be swept from the face thereof.\n\n\"And it grieved him at his heart.\" This is spoken to show, that\nhe did not feign, but was simple and sincere in his promise of\nremission and forgiveness of sins, had they kept close to his word,\naccording as he had commanded. Wherefore God's heart went not with\nthem in their backsliding, but left them, and was offended with\nthem.\n\nVer. 7. \"And the Lord said, I will destroy man whom I have created,\nfrom the face of the earth, both man, and beast, [or from man to\nbeast,] and the creeping thing, and the fowls of the air; for it\nrepenteth me that I have made them.\"\n\nThis may be either understood as a threatening, or a determination:\nif as a threatening then it admitted of time for repentance; but\nif it was spoken as a determination, then they had stood out the\nday of grace, and had laid themselves under unavoidable judgment.\nIf it respected the first, then it was in order to the ministry\nof Noah, or in order to the effecting the ends of its sending;\nwhich were either to soften or harden, or bring to repentance, or\nto leave them utterly and altogether inexcusable. But if it respected\nthe second, as it might, then it was pronounced as an effect of\nGod's displeasure, for their abuse of his patience, his minister,\nand word. As it also was with Israel of old; \"They mocked the\nmessengers of God, and despised his words, and misused his prophets,\nuntil the wrath of the Lord arose against his people, till there\nwas no remedy\" (2 Chron 36:16).\n\n\"And the Lord said, I will destroy man whom I have created.\" This\nword created, is added, on purpose to show that the world is under\nthe power of his hand; for who can destroy, but he that can create?\nOr who can save alive, when the maker of the world is set against\nthem? \"There is one lawgiver, who is able to save and to destroy\"\n(James 4:12). And again, \"Fear him which is able to destroy both\nsoul and body in hell\" (Matt 10:28). In both which places power\nto destroy is insinuated from his power and Godhead: As he saith\nin another place, \"All souls are mine;--the soul that sinneth, it\nshall die\" (Eze 18:4).\n\n\"Both man and beast, and the creeping thing, and the fowls,\" &c.\nThus it was at first the sin of a man brought a curse and judgment\nupon other the creatures whom God had made: As Paul says, \"The\nwhole creation groaneth\" (Rom 8:22).\n\nBut again, This threatening upon the beasts, the fowls, and creeping\nthing, might arise from a double consideration: First, To show,\nthat when God intends the destruction of man, he will also destroy\nthe means of his preservation (Josh 6:20). Or, secondly, To shew,\nthat when he is determined to execute his judgments, he will cut\noff all that stands in his way (2 Chron 35:21). He could not destroy\nthe earth without a flood, and preserve the beast, &c., alive;\ntherefore he destroys them also.\n\n\"For it repenteth me that I have made them.\" This seems to fall\nunder the first consideration, to wit, That God repented that he\nmade the beasts and fowls; because now they were used to sustain\nhis implacable enemies.\n\nVer. 8. \"But Noah found grace in the eyes of the LORD.\"\n\nThis word GRACE, must in special be observed; for grace is it which\ndelivereth from all deserved judgments and destruction.\n\nNoah, by nature was no better than other men: therefore the reason\nwhy he perished not with others, it was because he \"found grace in\nthe eyes of the Lord.\" Ye are saved by grace (Eph 2:8). And thus\nwas Noah, as is evident, because he was saved by faith (Heb 11:7).\nFor faith respecteth not works, but grace: Ye are saved by grace\nthrough faith. As Paul says again, \"Therefore it is of faith that\nit might be by grace,\" &c. (Rom 4:16). We must therefore, in our\ndeliverance from all the judgments of God, sing grace, grace, unto\nit.\n\nVer. 9. \"These are the generations of Noah: Noah was a just man,\nand perfect in his generations; and Noah walked with God.\"\n\nThe Holy Ghost here makes a short digression from his progress, in\nhis relation of the wickedness of the world; and yet not impertinently;\nfor seeing Noah was the man that escaped the judgment, his escape\nmust be for some reason; which was, because God was gracious to\nhim, and because God had justified him. Besides Noah being now\nmade righteous, faithfully walketh with God.\n\n\"He was just and perfect in his generations.\" But why it is said,\nGenerations? It might be, because he was faithful to God and man,\nhaving the armour of righteousness on the right hand, and on the\nleft. It is said in Isaiah, That Christ \"made his grave with the\nwicked, and with the rich in his death\" (53:9). To import, That\nthey only have benefit by him to eternal life, that die by his\nexample, as well as live by his blood; for in his death was both\nmerit and example; and they are like to miss in the first, that\nare not concerned in the second (Phil 8:16).\n\n\"Perfect in his generations.\" In his carriage, doctrines and life,\nbefore both God and man. And thus ought every preacher to be; he\nought to do in the sight of God, what he commands to men; by this\nmeans he saveth both himself, and them that hear him (1 Tim 4:16).\n\nBesides, Noah was a man, as well as a saint, and in either sense\nhad a generation: to both of which grace made him faithful; and he\nthat shall not serve his generation as a man, will hardly serve\nhis generation as a Christian. But Noah was perfect in both, he\nwas \"perfect in his generations.\"\n\n\"And Noah walked with God.\" This shews he was sincere in his work;\nfor a hypocrite may, as to outward shew, do as the saint of God:\nbut he doth it with respect to men, not God, and therefore he is\na hypocrite. To walk with God then, is not only to do the duty\ncommanded, but to do it as God requireth it; that is, to do it with\nfaith, and son-like fear, as in God's sight, \"with singleness of\nheart.\"\n\nVer. 10. \"And Noah begat three sons, Shem, Ham, and Japheth.\"\n\nThese are the offspring of Noah, and by these was the earth\nreplenished after the flood, as will be further seen hereafter.\n\nVer. 11. \"The earth also was corrupt before God, and the earth was\nfilled with violence.\"\n\nHe has now returned to the matter in hand before; to wit, the\ncauses of the flood.\n\n\"The earth also was corrupt.\" By earth, he may here mean, those\nthat are without the church: and if so, then by corrupt here, we\nmust understand, wicked after a most high manner; for albeit the\nworld and generation of Cain be always sinners before God, yet\nthe Lord cutteth not off the world in general, nor a nation in\nparticular, but because of the commission of eminent outrage and\nwickedness. Thus it was with those of Sodom, a little before the\nLord with fire devoured them. \"The men of Sodom [saith the text]\nwere wicked, and sinners before the Lord exceedingly\" (Gen 13:13).\n\nAgain: As by corrupt, we may understand, corrupt by way of eminency;\nso again, they were corrupt incurably. This is evident, because\nthey were not brought off from sin by the ministry of Noah, the\nonly appointed means of their conversion.\n\nHence note, That when men are sinners exceedingly, and when the means\nof grace appointed of God for their recovery, prove ineffectual,\nthen they are near some signal judgment (2 Chron 36). Thus\nback-sliding Jerusalem, because she was wicked with an high hand\n(Eze 24:13,14), and could not be cured by the ministry of the\nprophets, therefore her sons must go forth of her into captivity,\nand the city burned to the ground with fire (Jer 15:1-3).\n\n\"And the earth was filled with violence.\" First, they had violated\nthe law of God, in making and maintaining ungodly and wicked\ncommunion; according to that of the prophet, \"Her priests have\nviolated my law, and have profaned mine holy things.\" But how?\n\"They have put no difference between the holy and profane, neither\nhave they shewed difference between the unclean and the clean\"\n(Eze 22:26).\n\nThey also perverted judgment between a man and his neighbour:\nadhering to their own party, in disaffection to the religious. This\nis supposed, because of the exceeding latitude of the expression,\n\"The earth was filled with violence\"; that is, all manner of\nviolence, outrage and cruelty was committed by this sort of people.\nThis takes in that saying of Solomon, the oppression of the poor,\nespecially God's poor, is included, in a \"violent perverting of\njudgment and justice\" (Eccl 5:8).\n\nThey also shewed violence to the lives of good men, as may be\ngathered by the act of Lamech, one of the sons of Cain. In a word,\n\"The earth was filled with violence\"; violence of every kind; lust\nand wickedness was outrageous, there was a world of ungodliness\namong these ungodly men.\n\nVer. 12. \"And God looked upon the earth, and, behold, it was\ncorrupt; for all flesh had corrupted his way upon the earth.\"\n\nBy these words therefore is confirmed the sense of the former\nverse, \"The earth was corrupt\"; for God saw it was so: \"The earth\nwas full of violence,\" for they had corrupted God's way.\n\n\"And God looked upon the earth.\" This shews us, That the Lord doth\nnot with haste, or in a rash inconsiderate way, pour his judgments\nupon the world; but that with judgment and knowledge, the wickedness\nfirst being certain, and of merit deserving the same. This is\nseen in his way of dealing with Sodom. \"And the Lord said, Because\nthe cry of Sodom and Gomorrah is great, and because their sin is\nvery grievous, I will go down now, and see whether they have done\naltogether according to the cry of it, which is come unto me; and\nif not, I will know\" (Gen 18:21).\n\n\"And, behold, it was corrupt; for all flesh had corrupted his way\nupon the earth.\" It proved, as that of Sodom did, according to the\ncry thereof; for \"all flesh had corrupted his way.\" God's WAY,\nby violating his law, and perverting of judgment, as was hinted\nbefore. All flesh had corrupted it, therefore the evil needed not to\nbe long in searching out: As God saith by the prophet Jeremiah, \"I\nhave not found it by diligent search, but upon all these\" (2:34).\nHere upon the whole earth, none exempted but righteous Noah.\n\nVer. 13. \"And God said unto Noah, The end of all flesh is come\nbefore me; for the earth is filled with violence through them; and,\nbehold, I will destroy them with the earth.\"\n\n\"And God said unto Noah,\" or told Noah his purpose: The same way\nhe went with Abraham: \"Shall I hide from Abraham that thing which\nI do?\" (Gen 18:17). \"Surely the Lord will do nothing, but he\nrevealeth his secrets unto his servants the prophets\" (Amos 3:7).\n\n\"The end of all flesh is come.\" The time or expiration of the world\nis at hand. God speaks before he smites. Thus he did also by the\nprophet Ezekiel, saying, \"An end\" is come, \"the end is come\": And\nagain, \"An end is come, the end is come: it watcheth for thee;\nbehold, it is come\" (7:1-6).\n\n\"The end of all flesh is come before me.\" Sin and wickedness doth\nnot put an end to the ungodly before their own face, yet it brings\ntheir end before the face of God. It is said of these very people,\n\"they knew not\" of their destruction, \"until\" the day \"the flood\ncame, and took them all away\" (Matt 24:37-39). Indeed, the nature\nof sin is to blind the mind, that the person concerned may neither\nsee mercy nor judgment; but God sees their end: \"The end of all\nflesh is come before me.\"\n\n\"The end of all flesh.\" By these words, the souls are left to, and\nreserved for another judgment: Wherefore, though here we find the\nflesh consumed; yet Peter saith, their spirits are still in prison,\neven the souls that Christ once preached to in the days, and by the\nministry of Noah: Even the souls \"which sometime were disobedient\nwhen once the long-suffering of God waited in the days of Noah,\nwhile the ark was a preparing,\" &c. (1 Peter 3:19,20).\n\nVer. 14. \"Make thee an ark of gopher wood; rooms shalt thou make\nin the ark, and shalt pitch it within and without with pitch.\"\n\nThis is the fruits of the grace of God: He said before, That Noah\n\"found grace in the eyes of the Lord\": Which grace appoints to him\nthe means of his preservation.\n\n\"Make THEE an ark.\" He saith not, Make one; or, Make one for me:\nBut, Make one; make one for thee: \"Make THEE an ark of gopher\nwood.\"\n\nNoah therefore, from this word THEE, did gather, That God did intend\nto preserve him from the judgment which he had appointed in this\nhis work: Therein lay his own profit and comfort; not a thought\nwhich he had, not a blow that he struck, about the preparing the\nark, but he preached, as to others their ruin, to himself, his\nsafeguard and deliverance: He \"prepared an ark, to the saving of\nhis house\" (Heb 11:7).\n\nThis therefore must needs administer much peace and content to his\nmind, while he preached to others their overthrow. As the prophet\nsaith, \"The work of righteousness shall be peace; and the effect\nof righteousness quietness and assurance for ever. And my people\nshall dwell in a peaceable habitation\" (Isa 32:17,18). Thus did\nNoah when he dwelt in the ark, and in sure dwellings, and in quiet\nresting-places.\n\n\"Make thee an ark.\" The ark was a figure of several things. 1. Of\nChrist, in whom the church is preserved from the wrath of God. 2.\nIt was a figure of the works of the faith of the godly: \"By faith\nhe prepared an ark\"; by which the followers of Christ are preserved\nfrom the rage and tyranny of the world (for the rage of the water\nwas a type of that, as I shall shew you hereafter). So then Noah,\nby preparing an ark, or by being bid so to do of God, was thereby\nadmonished, First, To live by the faith of Christ, of whom the\nark was a type: and hence it is said, that in preparing the ark,\nhe \"became heir of the righteousness which is by faith\"; because\nhe understood the mind of God therein, and throughout his figure\nacted faith upon Christ. But, Secondly, His faith was not to be idle,\nand therefore he was bid to work. This begat in him an obediential\nfear of doing ought which God had forbidden: \"By faith Noah, being\nwarned of God of things not seen as yet, moved with fear, prepared\nan ark, to the saving of his house; by the which he condemned the\nworld, and became heir of the righteousness which is by faith\"\n(Heb 11:7).\n\n\"Rooms [nests] shalt thou make in the ark.\" To wit, for himself,\nand the beasts, and birds of the field, &c. Implying, that in the\nLord Jesus there is room for Jews and Gentiles. Yea, forasmuch as\nthese rooms were prepared for beasts of every sort, and for fowls of\nevery wing: it informs us, that for all sorts, ranks and qualities\nof men, there is preservation in Jesus Christ: \"Compel them to\ncome in\"; drive them (in a gospel sense as Noah did the beasts of\nold into the ark), that my house may be full, \"and yet there is\nroom\" [27] (Luke 14:22,23).\n\n\"And thou shalt pitch it within and without with pitch.\" This was\nto secure all from the flood, or to keep them that were in the ark\nfrom perishing in the waters.\n\nVer. 15. \"And this is the fashion which thou shalt make it of: the\nlength of the ark shall be three hundred cubits, the breadth of it\nfifty cubits, and the height of it thirty cubits.\"\n\nA vessel fit to swim upon the waters.\n\n\"And this is the fashion,\" &c. God's ordinances must be according\nto God's order and appointment, not according to our fancies, \"This\nis the fashion,\" to wit, according to what is after expressed.\n\nBy these words therefore Noah was limited and bound up, as to a\ndirection from which he must not vary; according to that of the\nangel to the prophet, \"Son of man [saith he] behold with thine\neyes, and hear with thine ears, and set thine heart upon all that\nI shall shew thee: for to the intent that I might shew them unto\nthee, art thou brought hither\" (Eze 40:4). As the Lord said also\nto his servant Moses, \"In all things that I have said unto you, be\ncircumspect\" (Exo 23:13). And so again, about making the tabernacle\nin the wilderness, which the apostle also takes special notice\nof, saying, \"See, saith he, that thou make all things according\nto the pattern shewed to thee in the mount\" (Heb 8:5).\n\nHence note, That God's command must be the rule whereby we order\nall our actions, especially when we pretend to worship that is\ndivine and religious. If our works, orders, and observances, have\nnot this inscription upon them, \"This is the fashion,\" or \"This is\naccording to the pattern,\" such works and orders will profit us\nnothing: neither have we any promise when all is done, it wanting\nthe order of God, that we should escape those judgments which those\nshall assuredly escape, that have their eye in their work to the\n\"pattern\" revealed in the word.[28]\n\nVer. 16. \"A window shalt thou make to the ark, and in a cubit shalt\nthou finish it above; and the door of the ark shalt thou set in\nthe side thereof: with lower, second, and third stories shalt thou\nmake it.\"\n\nI told you before, That the ark was a type of Christ, and also of\nthe works of the faith of the godly. And now he seems to bring in\nmore, and to make it a type of the church of Christ: as indeed the\nprophet also does, when he calls the church, one afflicted, and\ntossed with tempests; and compareth her troublers to the waters of\nNoah, saying, \"This is as the waters of Noah\" (Isa 54:9).\n\nNow as the ark was a type of the church, so according to the\ndescription of this verse she hath three most excellent things\nattending her. 1. Light. 2. A door. 3. Stories of a lower and higher\nrank.\n\n1. She hath a window for light, and that when she was to be tossed\nupon the waters. Hence note, That the church of Christ wanteth not\nlight, no, not in the worst of times. This light is the Word and\nSpirit of God which Christ hath given to them that obey him (John\n17).\n\n2. She hath a door. This door was a type of Christ; so was also\nthe door of the tabernacle. And hence it is that you read, That\nMoses, when he went to talk with God, would stand to talk in the\ndoor of the tabernacle; also that the cloudy pillar stood at the\ndoor (Exo 33:9,10). \"I [saith Christ] am the door\": Again, \"I am\nthe door of the sheep\" (John 10). By this door then, entered all\nthat went into the ark, as by Christ all must enter that enter\naright into the church.\n\n3. She had stories in her, of first, second, and third degree: To\nshew that also in the church of Christ there are some higher than\nsome, both as to persons and states: 1. apostles; 2. evangelists;\n3. pastors and teachers. And again, there are in the church degrees\nof states, as also there are in heaven.\n\nVer. 17. \"And, behold, I, even I, do bring a flood of waters upon\nthe earth, to destroy all flesh, wherein is the breath of life from\nunder heaven; and every thing that is in the earth shall die.\"\n\nThis is the reason of the former commandment, of making an ark:\nBut some time was yet to intervene: the flood was hereafter to\noverflow the world: wherefore, from this it is that those words are\ninserted, of things not seen as yet: And that the ark was a work,\nor the fruit of Noah's faith: \"by faith Noah, being warned of God\nof things not seen as yet,\" &c. (Heb 11).\n\n\"And, behold, I, even I,\" &c. These words excuse Noah of treason\nor rebellion, forasmuch as his preparation for himself, and his\nwarning and threatening the whole world with death and judgment\nfor their transgression, was solely grounded upon the word of God:\nGod bid him prepare, God said he would punish the world for their\niniquity.\n\nHence note, That a man is not to be counted an offender, how\ncontrary soever he lieth, either in doctrine or practice, to men,\n&c. if both have the command of God, and are surely grounded upon\nthe words of his mouth. This made Jeremiah, though he preached,\nThat the city of Jerusalem should be burnt with fire, the king and\npeople should go into captivity; yet stand upon his own vindication\nbefore his enemies, and plead his innocency against them that\npersecuted him (Jer 26:10-15). Daniel also, though he did openly\nbreak the king's decree, and refused to stoop to his idolatrous and\ndevilish demand; yet purged himself of both treason and sedition,\nand justifies his act as innocent and harmless, even in the sight\nof God. \"My God [saith he] hath sent his angel, and hath shut the\nlions' mouths, that they have not hurt me: forasmuch as before him\ninnocency was found in me; and also before thee, O king, have I\ndone no hurt\" (Dan 6:22).\n\nFurther, Paul also, although by his doctrine he did cry down the\nceremonies of the Jews, and the idolatry of the heathen emperor,\nyet he quits himself of blame from either side: \"Neither against\nthe law of the Jews, [saith he], neither against the temple, nor\nyet against Caesar, have I offended anything at all\" (Acts 25:8).\nThe reason is, because the words of God, how severely soever they\nthreaten sinners, and how sharply soever (the preacher keeping\nwithin the bowels of the word) this doctrine be urged on the world,\nif it destroy, it destroyeth but sin and impenitent sinners, even\nas the waters of Noah must do.\n\nThis then affords us another note worth remarking, to wit, That what\nGod hath said in his word, how offensive soever it be to ungodly\nmen, THAT we that are Christians ought to observe: whether it\ndirect us to declare against others' enormities, or to provide\nfor ourselves against the judgment to come.\n\n\"And, behold, I, even I, do bring a flood,\" &c. Hence note again,\nLet us preach and practise well, and let God alone the execute his\njudgments. It is said of Samuel, That not one of his words did fall\nto the ground (1 Sam 3:19). He preached, and God, according to his\nblessing or cursing, did either spare and forgive, or execute his\njudgments.\n\n\"And, behold, I, even I.\" Note again, That when sinners have with\nthe utmost contempt slighted and despised the judgment threatened,\nyet forasmuch as the execution thereof is in the hand of an omnipotent\nmajesty, it must fall with violence upon the head of the wicked.\n\"I, even I,\" therefore, were words of a strong encouragement to\nNoah, and the godly with him; but black, and like claps of thunder\nto the pestilent unbelieving world: as the prophet says, \"He is\nstrong that executes his word\": And again, \"Not one of his judgments\nfail.\"\n\n\"And, behold, I, even I, do bring a flood.\" The flood was a type\nof three things.\n\n1. A type of the enemies of the church (Isa 54:9-14).\n\n2. A type of the water baptism under the new testament (1 Peter\n3:20,21).\n\n3. A type of the last and general overthrow of the world by fire\nand brimstone (2 Peter 3:6,7).\n\nBut here, as it simply respecteth the cause, which (as is afore\nrelated) was the sin that before you read of; so it precisely was\na type of the last of these, and to that end put an end to the\nworld that then was. The world that then was, being overflowed\nwith water, perished, to signify, That the heavens and the earth\nwhich are now, are reserved unto fire, against the day of judgment,\nand perdition of ungodly men.\n\n\"I bring a flood of waters upon the earth, to destroy all flesh,\nwherein is the breath of life from under heaven: and every thing\nthat is in the earth shall die.\" By these latter words, as the\ncause, so the extension of this curse is expressed; and that under\na threefold denotation.\n\n1. Every thing that is in the earth.\n\n2. All flesh wherein is the breath of life.\n\n3. Every thing that is under heaven. So then, this deluge was\nuniversal, and extended itself not only to those parts of the\nworld where Noah and that generation lived, which we find repeated\nbefore, but even over the face of all the earth; and it took hold\nof the life of every living thing that was either on all the\nearth, or in the air, excepting only those in the ark, as will\nthe general judgment do: \"And Noah only remained alive, and they\nthat were with him in the ark\" (Gen 7:23).\n\nVer. 18. \"But with thee will I establish my covenant; and thou shalt\ncome into the ark, thou, and thy sons, and thy wife, and thy sons'\nwives with thee.\"\n\n\"But with thee,\" &c. This concerns what was said before concerning\nthe universality of the flood: As he also said above, \"But Noah\nfound grace in the eyes of the LORD.\" This Peter also notes, He\n\"saved Noah the eighth person, a preacher of righteousness, bringing\nin the flood upon the world of the ungodly\" (1 Peter 2:5).\n\n\"With thee will I establish my covenant.\" My covenant of mercy,\nor my promise to save thee when I drown the whole world for their\niniquity: And therefore he adds, \"And thou shalt come into the\nark.\"\n\n\"I will establish.\" Making and establishing of promises are not\nalways the same: He made his promise to Abraham, he seconded it\nwith an oath unto Isaac, and he confirmed, or established it to\nJacob; for by him he multiplied the seed of Abraham as the stars\nof heaven for multitude (Psa 105:8-10).\n\n\"With thee will I establish.\" Or, unto thee will I perform my\npromise, \"Thou shalt come into the ark.\"\n\nHence note again, That we ought to look upon signal and great\ndeliverances from sore and imminent dangers, to be confirmations\nof the promise or covenant of God. Or thus, When God finds means\nof deliverance, and instateth our souls in a special share of\nthat means, this we should take as a sign, That with us God hath\nconfirmed, or established, his covenant (Luke 1:68-78).\n\n\"Thou, and thy sons, and thy wife, and thy sons' wives with thee.\"\nBecause in that family did now reside the whole of the visibility\nof the church upon the earth; all the rest were lost, as Peter\nalso intimates, when he calleth Noah the eighth person, or one,\nand the chief of the eight that made up the visible church, or\nthat maintained the purity of the worship of God upon the face of\nthe whole earth: As he explains it a little after: \"For thee have\nI seen righteous before me in this generation\" (7:1).\n\nVer. 19. \"And of every living thing of all flesh, two of every sort\nshalt thou bring into the ark, to keep them alive with thee; they\nshall be male and female.\"\n\nBy these words, Noah should seem to be, in this action, a figure\nor semblance of Christ; who before the Lord shall rain fire and\nbrimstone from heaven, shall gather into his ark, the church, of\nall kindreds, and tongues, and people, and nations (Luke 13:29;\n14:21). Even as Noah was to gather of all, of everything, of all\nflesh, of every sort, with him into the ark.\n\n\"Two of every sort.\" This two, in special, respecteth the unclean\n(7:2), which were a type of the Gentiles, and so further confirms\nthe point.\n\nThey shall be male and female. He would not make a full end, he\nwould in judgment remember mercy (Acts 10:11,12,17,28).\n\nVer. 20. \"Of fowls after their kind, and of cattle after their\nkind, of every creeping thing of the earth after his kind: two of\nevery sort shall come unto thee, to keep them alive.\"\n\n\"Of fowls after their kind, and of cattle after their kind.\" This,\nstill respecting the antitype, may shew us also, how that God,\nfor proof of the prophecy of the spreading of the gospel, doth\nnot only tell us, that the Gentiles were gathered into his ark,\nbut as here the beasts and birds, according to their kind, are\nspecified: so the Gentiles are also denominated according to their\nseveral countries, Galatians, Corinthians, Ephesians, Colossians,\nThessalonians, Bereans, &c., these, after their country and nation,\nwere gathered unto Jesus to be preserved from the flood of wrath\nthat at last shall fall from God who dwells in heaven, to the\nburning up of the sinner and ungodly.\n\n\"Two of every sort shall come unto thee, to keep them alive.\" If\nthe emphasis lieth in Come, as I am apt to think, and as the eighth\nverse of the next chapter fairly allows me to judge; then we must\nobserve still, That Noah was not only first in the ark, as our\nLord and Christ is the first from the dead; but that the cattle,\nthe fowls, and the creeping things, did come to him into the\nark, by a special instinct from heaven of the fruits of a divine\nelection.[29] Noah therefore, as a man, did not make choice which\nof every kind; but he went first into the ark, and then of clean\nbeasts by sevens, and of unclean beasts by twos, went in unto Noah\ninto the ark, as the Lord commanded Noah.\n\nAnd thus it is in the antitype: \"Unto thee shall all flesh come,\"\nsaith the prophet (Psa 65:2). And again, \"To him shall the gathering\nof the people be\" (Gen 49:10). But how? Why, by an instinct from\nheaven, the fruit of a divine election: \"All that the Father giveth\nme shall come to me; but no man can come to me [saith Christ]\nexcept the Father which hath sent me draw him\" (John 6:37,44).\nThe beasts therefore which came into the ark, were neither chosen\nby men, neither came they in by any instinct of nature which was\ncommon to them all, but as being by a divine hand singled out\nand guided thither, so they entered in: the rest were left to the\nfury of the flood. Like to this also is the antitype, sinners come\nnot to Jesus by any work or choice of flesh and blood, nor yet by\nany instinct of nature that is common to all the world; but they\ncome, as being by a divine hand singled out from others; and as\nguided of the Father, so they come to Christ into the ark: The\nrest are left to the fury of the wrath of God, which, in the day\nof judgment, shall swallow them up for ever.\n\n\"They shall come unto thee to keep them alive.\" Indeed, they lived\nnot for their own sakes, they being not better than them that\nperished; but \"they shall come unto thee to save them\": for, for\nthe sake of Noah they were preserved, when many millions were\ndrowned in the waters. Bring this also to the antitype, and you find\nthem look like one another: for the reason why some are saved from\nthe wrath to come, it is not for that they are better in themselves,\nfor both Jews and Gentiles are all under sin: But it is Christ that\nsaveth by his righteousness, as Noah saved the beasts and fowls,\n&c. Let us therefore, as the beasts did, go to Jesus Christ, that\nhe may keep us alive from perishing in the day of judgment.\n\nVer. 21. \"And take thou unto thee of all food that is eaten, and\nthou shalt gather it to thee, and it shall be for food for thee,\nand for them.\"\n\nThis therefore was for the preservation of the life of those that\nwere in the ark; by which action there is, as in the former, inclosed\na gospel-mystery.\n\n\"Take thou unto thee of all food.\" This food was not to be at the\nwill and dispose of unruly beasts; but Noah was, as the lord of all\nthat was in the ark, to take it into his own custody: and therefore\nhe doubleth the command, \"Take it unto thee\"; Gather it unto thee;\nto wit, to dispose of after thy discretion and faithfulness. In\nthis therefore he was a type of Christ, whom God hath set as Lord\nand King in the church, and \"to feed his flock as a shepherd\"; for\nthe \"bread of God\" is in the hand of Christ, for him to communicate\nunto his spouses, saints, and children; as Joseph did to Egypt,\naccording to the power committed to him, and trust reposed in\nhim. And hence it is said, as concerning the bread that endureth\nto everlasting life, \"the Son of man shall give it you; for Him\nhath God the Father sealed,\" or appointed thereunto (John 6:27):\nand therefore, that he giveth, we receive, and no more of the\nbread of God: That thou givest them, they gather: thou openest\nthine hand, they are filled with good (Psa 104:28).\n\n\"Take unto thee all food.\" That is, to be eaten by man and beast;\nthe fowl also, and the creeping thing. This still followed, and\nbrought in to the gospel, it shews us, that, even then, when the\nchurch is driven up into a hole, and tossed upon the waves of the\nrage and fury of the world, as the ark was upon the face of the\nwaters, that even then her Noah hath all food for her, or food of\nall sorts for her support and refreshment: \"Bread shall be given\nhim; his waters shall be sure\" (Isa 33:16).\n\n\"Take unto thee.\" How blessedly was this answered, when the Lion\nof the tribe of Judah took the book out of the hand of him that\nsat upon the throne (Rev 5:7); for in the book is contained the\nwords of everlasting life; and the words of God are the food of\nhis church, which this Noah hath received to nourish them withal:\nMan \"liveth not by bread only,\" but by every word that proceedeth\nout of the mouth of the Lord, doth man live (Matt 4:4; Deu 8:3).\n\n\"And it shall be for food for thee, and for them.\" That is, each\naccording to their kind. The same is true also under our present\nconsideration; Christ is the shepherd, we are the sheep, yet He\nfeedeth with us in the ark: \"I will come in to him, and will sup\nwith him, and he with me\" (Rev 3:20). Again, here Christ transcends\nthis action of Noah; for he was to have his food of his own, but\nChrist feedeth on the same with us, even on the words of God: Yet\nherein again we differ; he feedeth as a Lord, we as servants; he as\na Saviour, we as the saved; but in general, respecting the words\nof God, we feed all but of one dish, but at one table; the bread\ntherefore that he hath provided, gathered and taken to him, it was\nfood for him, as well as for us.\n\nVer. 22. \"Thus did Noah; according to all that God commanded him,\nso did he.\"\n\nThese words therefore present us with a description of the sincerity\nand simplicity of the faith of Noah; who received the word at the\nmouth of God; not to hear only, but to do and live in the same.\n\n\"Thus did Noah.\" As it is also said of his servant Moses, \"As the\nLord commanded Moses, so did he\": As the Lord commanded Moses,\nso did he, Yea, to shew us how pleasant a thing the Holy Ghost\naccounteth this holy obedience of faith, he is not weary with\nrepeating, and repeating again not less than eight times in one\nchapter, the punctuality of Moses's conformity with the word of\nGod, in this manner, \"Thus did Moses\"; \"according to all that the\nLord commanded Moses, so did he\" (Exo 40:16,19,21,23,25,27,29,32).\n\n\"Thus did Noah,\" This note therefore is, as it were, a character\nor mark by which the Lord's people are known from the world: They\nhave special regard to the word. \"All his saints are in thy hand:\nthey sat down at thy feet; every one shall receive of thy words\"\n(Deu 33:3). As Christ said, \"I have given them thy words and they\nhave received them\" (John 17:5,6): Yea, \"and they have kept thy\nword.\"\n\n\"Thus did Noah.\" Let this then be the discriminating character of\nthe saints from the men of this world. It was so in the days of\nNoah, when all the world went a whoring from their God, and said,\n\"We desire not the knowledge of thy ways\" (Job 21:14). Then Noah\nkept the words of God. \"Thus did Noah; according to all that God\ncommanded him, so did he.\" CHAPTER VII.\n\nVer. 1. \"And the Lord said unto Noah, Come thou and all thy house\ninto the ark; for thee have I seen righteous before me in this\ngeneration.\"\n\nThe ark being now prepared, and the day of God's patience come\nto an end, he now is resolved to execute his threatening upon the\nworld of ungodly men; but withal, in the first place, to secure\nhis saints, and them that have feared his name. In this therefore\nwe have a semblance of the last judgment, and how God will dispose\nof his friends and enemies.\n\n\"Come thou into the ark.\" God, I say, will take care of, and\nsafely provide for us that have feared him, when he most eminently\nentereth into judgment with the world: As he also saith by Isaiah\nthe prophet, \"Come, my people, enter thou into thy chambers, and\nshut thy doors about thee: hide thyself as it were for a little\nmoment, until the indignation be over-past\" (26:20). He shall send\nforth his angels with a great sound of a trumpet, and they shall\ngather together his elect from the four winds, from one end of\nheaven to another.\n\n\"Come thou and all thy house.\" Not an hoof must be left behind;\nGod will not lose the very dust of his people: Of all that thou\nhast given me have I lost nothing, but will raise it up at the\nlast day (John 6:39). God therefore was careful not only of Noah,\nbut of all that were in his house; because they were all of his\nvisible church, they must therefore be preserved from the rage\nand fury of the deluge. \"Gather my saints together unto me; [saith\nhe] those that have made a covenant with me by sacrifice\" (Psa\n50:5).\n\n\"For thee have I seen righteous before me.\" This is not to be\nunderstood as the meritorious cause, but as the characteristical\nnote that distinguisheth them that are gods, from others that are\nsubjects of his wrath and displeasure: wherefore, those that at\nthis time perished, bear the badge of ungodliness, as that which\nmade them obnoxious to this overflowing judgment: As also we have\nit in the book of Job, \"Hast thou [saith Eliphaz] marked the old\nway which wicked men have trodden? Which were cut down out of\ntime, whose foundation was overflown with a flood\" (Job 22:15,16).\n\nRighteousness therefore, is the distinguishing character whereby\nthe good are known from the bad. Thus it was in Ezekiel's time:\n\"Set a mark [saith God] upon the foreheads of the men that sigh\nand that cry for all the abominations that be done in the midst\nof the city\" (Eze 9:4). Which mark was to distinguish them from\nthose that were profane, and that for their wickedness were to be\ndestroyed by the ministers of God's justice.\n\n\"For thee have I seen righteous before me.\" These words, before\nme, are inserted on purpose to shew us, that Noah was no feigned\nworshipper, but one who did all things in the sight of God.\nIndeed, there are two things which are of absolute necessity for\nthe obtaining of this approbation of God. 1. All things must be\ndone as to manner according to the word. 2. All things must be\ndone as to the matter of them also according to the word. Both\nwhich were found in Noah's performances; and therefore he is said\nto be perfect in his generations, and that he walked with God.\nThus it was also with Zacharias and Elizabeth, \"they were both\nrighteous before God\"; that is, sincere and unfeigned in their\nobedience (Luke 1:6).\n\n\"Righteous before me in this generation.\" By this we see, righteousness,\nor the truth of God's worship in the world, was now come to a low\nebb; the devil, and the children of Cain, had bewitched the church\nof God, and brought the professors thereof so off from the truth\nof his way, that had they got Noah also, the church had been quite\nextinct, and gone: wherefore, it now was time for God to work, and\nto cherish what was left, even by sending a besom of destruction\nupon all the face of the earth, to sweep away all the workers of\niniquity.\n\nVer. 2, 3. \"Of every clean beast thou shalt take to thee by sevens,\nthe male and his female: and of beasts that are not clean by two,\nthe male and his female.--Of fowls also of the air by sevens, the\nmale and his female; to keep seed alive upon the face of all the\nearth.\"\n\nSomething hath been said to this already; only this I will add\nfurther, That by this commandment of God, both Noah, and all that\nwere with him, were pre-admonished to look to their hearts; that\nthey continued unfeigned before him. For if God would save unclean\nbeasts, and fowls, from the present and terrible destruction; why\nalso might not some of them, though they partook of this temporal\ndeliverance, be still reputed as unclean in his sight? As indeed\nit came to pass; for a cursed Ham was there. Wherefore, read\nnot lightly the commands of God, there may be both doctrine and\nexhortation; both item,[30] as well as an obligation to a duty\ncontaind therein. Circumcision was a duty incumbent as to the\nletter of the commandment; but there was also doctrine in it, as to\na more high and spiritual teaching than the letter simply imported.\n\nNote then from hence, That when you read that unclean beasts\nand unclean birds, may be in the ark of Noah: That unclean men,\nand unclean women, may be in the church of God: \"One of you is a\ndevil,\" was an admonition to all the rest: Let this also of the\nbeasts unclean be an admonition to you.\n\nVer. 4. \"For yet seven days, and I will cause it to rain upon the\nearth forty days and forty nights; and every living substance that\nI have made, will I destroy, [or, blot out] from off the face of\nthe earth.\"\n\nNow the judgment is at the door; it is time to make haste, and\npack into the ark. God doth not love to have his people have much\nvacancy from employment while they are in this world. Idle times\nare dangerous; David found it so in the business of Uriah's wife.\nWherefore Noah having finished the ark, he hath another work to do,\neven to get himself, with his family and household, fitly settled\nin the vessel that was to save him from the deluge, and that at\nhis peril in seven days' time.\n\n\"For yet seven days, and I will bring a flood.\" Note again, That it\nhath been the way of God, even when he doth execute the severest\njudgments, to tell it in the ears of some of his saints sometime\nbefore he doth execute the same: Yea, it seems to me, that it will\nbe so even in the great day of God Almighty; for I read, that before\nthe bridegroom came, thee was a cry made, \"Behold the bridegroom\ncometh!\" (Matt 25:6). Which cry doth not seem to me, to be the\nordinary cry of the ministers of the gospel, but a cry that was\neffected by some sudden and marvellous awakening, the product of\nsome new and extraordinary revelation. That also seems to look\nlike some fore-word to the church, \"Then shall appear the sign of\nthe Son of man in heaven\" (Matt 24:30): Some strange and unusual\nrevelation of that notable day to be near, which in other ages was\nnot made known to the world; upon which sign he presently appears.\nNow whether this sign will be the appearing of the angels first;\nor whether the opening of the heavens, or the voice of the arch-angel,\nand the trump of God, or what, I shall not here presume to determine;\nbut a fore-word there is like to be, yet so immediately followed\nwith the personal presence of Christ, that they who had not grace\nbefore, shall not have time nor means to get it then: And while\nthey went to buy, the bridegroom came; and they that were ready\nwent in with him, and the door was shut (Matt 25).\n\n\"And I will cause it to rain forty days and forty nights.\" This\nlength of time doth fore-pronounce the completing of the judgment:\nAs who should say, I will cause it to rain until I have blotted\nout all the creatures, both of men, beasts, and fowls: and so the\nafter-words import; \"And every living substance that I have made,\nwill I destroy from off the face of the earth.\"\n\nVer. 5. \"And Noah did according to all that the Lord commanded\nhim.\"\n\nThis note, as already I have said, doth denote him to be a righteous\nman; one that might with honour to his God, escape the judgment\nnow to be executed: wherefore, the reiterating of this character is\nmuch for the vindicating of God's justice, and for the justification\nof his overthrowing the world of ungodly sinners.\n\nBut again, these words seem to respect in special, what Noah did\nin the last seven days, in order to the commandment laid before\nhim in the three first verses of this chapter; and so they signify\nhis faithfulness to the word, and his observance of the law of his\nGod, even to the day that the rain began to fall upon the earth.\nAnd therefore they preach unto us, not only that he began well,\nbut that he continued in godly and unfeigned perseverance; which\nwhen perfected, is the most effectual proof, that what before\nhe did, he did with uprightness of heart, and therefore now must\nescape the judgment. As it is said in the gospel of Matthew, \"He\nthat shall endure unto the end, the same shall be saved\" (Matt\n24:13). Ver. 6. \"And Noah was six hundred years old when the flood\nof waters was upon the earth.\"\n\nFour hundred and fourscore of which the world had leisure to study\nthe prophecy that God gave of him by the mouth of his father Lamech\n(Gen 5:29); the other hundred and twenty he spent in a more open\ntestifying, both by word, and his preparing the ark, that God\nwould one day overtake them with judgment; yet to the day that\nthe flood came, the world was ignorant thereof (Matt 24:38,39).\n(Astonishing is the fruits of sin:) So it came to pass, that in\nthe six hundredth year of Noah's life, which was the one thousand\nsix hundred fifty sixth year of the world's age, the flood of\nwaters were upon the earth, to the utter destruction of all that\nwas found upon the face thereof, Noah only being left alive, and\nthey that were with him in the ark.\n\nVer. 7. \"And Noah went in, and his sons,[31] and his wife, and his\nsons' wives with him, into the ark, because of the waters of the\nflood.\"\n\nThey had hardly done their work in the world, by that it began to\nrain, by that the first drops of the judgment appeared. They went\ninto the ark, says the text, because of the waters of the flood.\nThis should teach Christians diligence, lest they be called for\nby God's dispensations, either of death or judgment, before they\nhave served completely their generations, by the will of God. Noah\nhad done it, but it seems he had but done it; his work was ended\njust as the judgment came: \"Be ye also ready; for in such an hour\nas ye think not the Son of man cometh\" (Matt 24:44).\n\nVer. 8, 9. \"Of clean beasts, and of beasts that are not clean, and\nof fowls, and of everything that creepeth upon the earth, there\nwent in two and two unto Noah into the ark, the male and the\nfemale, as God had commanded Noah.\"\n\nBy these words it seems (as I also touched before) that the beasts,\nand fowls, both clean and unclean, did come in to Noah into the\nark; not by Noah's choice, nor by any instinct that was common to\nall, but by an instinct from above, which so had determined the life\nand death of these creatures, even to a very sparrow; for not one\nof them doth fall to the ground without the providence of our\nheavenly Father.\n\n\"They went in unto Noah.\" And let no man deride, for that I say,\nBy an instinct from above; for God hath not only wrought wonders\nin men, but even in the beasts, and fowls of the air; to the\nmaking of them act both above and against their own nature. How\ndid Baalam's ass speak! (Num 22:28-30). And the cows that drew\nthe ark, have it right to the place which God had appointed, not\nregarding their sucking calves! (1 Sam 6:10-14). Yea, how did\nthose ravenous creatures, the ravens, bring the prophet bread and\nflesh twice a day, but by immediate instinct from heaven? (1 Kings\n17:6). Even by the same did these go in to Noah, into the ark.\n\nVer. 10. \"And it came to pass after seven days, that the waters of\nthe flood were upon the earth.\"\n\nJust as the Lord had denounced before: Look therefore, what God\nhath said, shall assuredly come to pass, whether it be believed,\nor counted an idle tale. The confirmation therefore of what God\nhath spoken, depended not upon the credence of man, because it\ncame not by the will of man: \"He hath said it, and shall he not\nmake it good?\" It will therefore assuredly come to pass, whatever\nGod hath spoken, be it to save his Noahs, or be it to drown his\nenemies; and the reason is, Because to do otherwise, is inconsistent\nwith his nature. He is faithful, holy and true, and cannot deny\nhimself, that is, the word which he hath spoken.\n\nVer. 11. \"In the six hundredth year of Noah's life, in the second\nmonth, the seventeenth day of the month, the same day were all\nthe fountains of the great deep broken up, and the windows [or\nflood-gates] of heaven were opened.\"\n\nAs to the month, and the day of the month I have but little to say:\nthough doubtless, had not there been something worthy of knowing\ntherein, it would not so punctually have been left upon record;\nfor I dare not say this scribe wrote this in vain, or that it was\nneedless thus to punctilio it; a mystery is in it, but my darkness\nsees it not; I must speak according to the proportion of faith.\n\n\"The same day were all the fountains of the great deep broken up.\"\nBy these words, it seems that it did not only rain from heaven,\nbut also the springs and fountains were opened; which together\nwith the great rain of his strength, did overflow the world the\nsooner.\n\nThis great deep, in mine opinion, was also a type of the bottomless\npit, that mouth and gulf of hell, which at the day of judgment\nshall gape upon the world of ungodly men, to swallow them up from\nthe face of the earth, and to carry them away from the face and\npresence of God.\n\n\"And the windows [or flood-gates] of heaven were opened.\" That\nis, that the water might descend without measure or order, even in\nits own natural force, with violence upon the head of the wicked.\nIt came as water out of his buckets upon them, judgment without\nmercy (Num 24:7).\n\nThis opening of the flood-gates of heaven, was a type of the way\nthat shall be made for the justice of God upon ungodly men, when\nChrist hath laid aside his mediatorship; for he indeed is the sluice\nthat stoppeth this justice of God from its dealing according to\nits infinite power and severity with men. He stands, like Moses,\nand, as it were, holdeth the hands of God. Oh! but when he shall\nbe taken away! When he shall have finished his mediatory work: then\nwill the flood-gates of heaven be opened, and then will the justice\nand holiness of God deal with men without stint or diminution,\neven till it hath filled the vessels of wrath with vengeance till\nthey run over. \"It is a fearful thing to fall into the hands of\nthe living God.\"\n\nVer. 12. \"And the rain was upon the earth forty days and forty\nnights.\"\n\nThat is, It rained so long without stop or sting (v 4).\n\nVer. 13. \"In the self same day entered Noah, and Shem, and Ham, and\nJapheth, the sons of Noah, and Noah's wife, and the three wives\nof his sons with them, into the ark.\"\n\nThis therefore more fully approveth of what I said before; to\nwit, That they had hardly done their work in the world, by that\nit began to rain; but so soon as they had done, the flood was upon\nthe earth. Much like this is that of Lot; it was not to rain fire\nand brimstone upon Sodom, till he was got to Zoar: But when Lot\nwas entered, but just entered, \"Then the Lord rained upon Sodom,\nand upon Gomorrah, brimstone and fire from the LORD out of heaven\"\n(Gen 19:21-24).\n\nHence note, That the reason why God doth forbear to destroy the\nworld for the wickedness of them that dwell therein, it is for\nthe sake of the elect; because his work upon them is not fully\nperfected. \"The Lord is not slack concerning his promise\" (2 Peter\n3:9); no, nor as concerning his threatening neither,--but is\nlong-suffering to us-ward who are the elect; not willing that any\nof us should perish: But when Christ, head and members, are complete\nin all things, let the world look for patience and forbearance no\nlonger; for in that self same day the trump of God will sound, and\nthe Lord descend with a shout from heaven, to execute his anger\nwith fury, and his rebukes with flames of fire. Behold, he is now\n\"ready to judge the quick and the dead!\" (1 Peter 4:5) \"ready to be\nrevealed in the last time!\" (1 Peter 1:5). The judge also stands at\nthe door (James 5:9); it is but opening therefore, and his hand is\nupon you, which most assuredly he will do when his body is full\nand complete.\n\nObserve again, that providence sometimes so ordereth it, that as\ntouching the command of the Lord, necessity is as it were the great\nwheel that brings men into the performances of them, as here the\nflood drove them into the ark; as he said above, they went in\nbecause of the waters of the flood: So concerning the ordinance\nof unleavened bread, the first institution of that law, was as it\nwere accompanied with an unavoidable necessity, it was unleavened,\nsaith the text, \"because they were thrust out of Egypt, and could\nnot tarry, neither had they prepared for themselves any victual\"\n(Exo 12:39).\n\nIt will be thus also at the day of judgment: Israel will be sufficiently\nwary of this world, they will even as it were unexpressibly groan\nto be taken up from hence; wherefore the Lord will come, as making\nuse of the weariness and groaning of his people, and will take\nthem up into his chambers of rest, and will wipe away all tears\nfrom their eyes, as here Noah and his sons, &c. did enter into\nthe ark.\n\nVer. 14. \"They, and every beast after his kind, and all the cattle\nafter their kind, and every creeping thing that creepeth upon the\nearth after his kind, and every fowl after his kind, every bird of\nevery sort\" or wing.\n\nWithout doubt this careful repetition is not without a cause, and\nhave also in the bowels of it some comfortable doctrine for the\nchurch of God; every beast, all cattle, every creeping thing that\ncreepeth; every fowl and bird of every wing.\n\nFist this sheweth, that God hath respect to the fulfilling of his\nword in the midst of all his zeal and anger against sin (Gen 19).\nHe doth not as we, being angry, run headlong upon the offenders,\nbut if there be but three in a kingdom, or one in four cities, he\nwill have respect to them (Eze 14:19,20).\n\nSecondly, It sheweth that, how inconsiderable soever the persons\nare, that are within the compass, and care of the love and mercy\nof God, that inconsiderableness shall not be a let to their safety\nand preservation: Yea, though they are but as these creeping things,\nthat creep upon the earth, or as the saying is, but as a flea, a\ndead dog, or a grasshopper, or one of the least of the grains of\nwheat, not one of them, nay, not a hair of the head of them shall\nfall to the ground and perish.\n\nVer. 15, 16. \"And they went in unto Noah into the ark, two and two\nof all flesh, wherein is the breath of life. And they that went\nin, went in male and female of all flesh, as God had commanded\nhim: and the Lord shut him in.\"\n\nThe Holy Ghost in this relation is wonderfully punctual and exact:\nevery beast, all cattle, every creeping thing, every fowl, and every\nbird, after their kind went in; and saith he again, they that went\nin, went in two and two; as if there had been an intelligence among\nthese irrational creatures, that the flood was shortly to be upon\nthe earth. Indeed, many among the sensitives have strange instincts,\nas appendixes to their nature, by which they do, and leave to do,\nto the astonishment of them that have reason: But that any instinct\nin nature should put them upon afore providing of shelter from\nthe flood, by going into the ark, (a place to secure them, rather\nthan to save them, had not the occasion and command of God been\notherwise) it cannot be once with reason imagined. Wherefore, as\ntheir going into the ark, so their going in two by two, and that\ntoo male and female, plainly declares that their motion was ordered\nand governed by heaven, themselves being utterly ignorant thereof.\n\n\"And they that went in went in male and female of all flesh, [both\nman and beast] and the Lord shut him in,\" that is Noah; and those\nthat were with him.\n\nThese latter words are of great importance, and do shew us the\ndistinguishing grace of God, for by his thus shutting the door of the\nark, he not only confirmed his mercy to Noah, but also discovered\nthe bounds and limits thereof. As who should say, Now Noah you\nhave your full tale, just thus many I will save from the flood: and\nwith that he shut the door leaving all other, both man and beast,\n&c. to the fury of the waters. God therefore by this act hath shewed\nhow it will go in the day of judgment with men. Those that (like\nthose beasts, and birds, and creeping things) shall come to Christ,\ninto his ark, before it rain fire and brimstone from heaven, those\nwill God shut up in the ark, and they shall live in that day; but\nthose that shall then be found in the world strangers to Jesus\nChrist, those will God shut out: \"They that were ready went in with\nhim to the marriage: and the door was shut\" (Matt 25:10).\n\nAnd observe, it is not said, that Noah shut the door, but the Lord\nshut him in: If God shuts in or out, who can alter it? I shut, and\nno man openeth (Rev 3:7). Doubtless before the flood had carried\noff the ark, others besides would with gladness have had there a\nlodging room, though no better than a dog-kennel; but now it was\ntoo late, the Lord had shut the door. Besides, had there been now\nin the heart of Noah, bowels or compassion to those without the\nark, or had he had desire to have received them to him, all had\nbeen worth nothing, the Lord had shut him in. This signifying,\nthat at the day of judgment, neither the bowels of Jesus Christ,\nneither the misery that damned men shall be in, will anything at\nall avail with God to save one sinner more, \"the door is shut.\"\n\nWhere you read therefore both in Matthew and Luke of the shutting\nof the door, understand that by such expressions Christ alludeth\nto the door in Noah's ark, which door was open while Noah and his\nattendants were entering into the ark, but they being got in, the\nLord shut the door. Then they that stood without and knocked, did\nweep, and knock, and ask too late. As Christ saith, \"When once\nthe master of the house is risen up, and hath shut to the door,\nand ye begin to stand without, and to knock at the door, saying,\nLord, Lord, open unto us; and he shall answer and say unto you, I\nknow you not whence ye are: Then shall ye begin to say, We have\neaten and drunk in thy presence, and thou hast taught in our\nstreets, [as Noah did of old]. But he shall say, I tell you, I know\nyou not whence ye are; depart from me, all ye workers of iniquity.\nThere shall be weeping and gnashing of teeth, when ye shall see\nAbraham, and Isaac and Jacob, and all the prophets, in the kingdom\nof God, and you yourselves thrust out\" (Luke 13:25-28).\n\nVer. 17. \"And the flood was forty days upon the earth, and the\nwaters increased, and bare up the ark, and it was lift up above\nthe earth.\"\n\nWhile the ark rested, and abode in his place, no doubt but the\nears of Noah were filled with doleful cries from the wretched and\nmiserable people, whom God had shut without the ark, one while\ncrying, another while knocking, according to what but now was\nrelated; which for ought I know might be many of the forty days,\nbut when the waters much increased, and lift up the ark above the\nearth, this miserable company were soon shaken off.[32]\n\nIt will be thus also in the day of judgment; at the beginning of\nthat day the ears of the godly will sufficiently be filled with\nthe cries and tears of the damned and miserable world; but when\nthe ark shall be taken up, that is, when the godly shall ascend\ninto the clouds, and so go hence with Jesus, they will soon lose\nthis company, and be out of the hearing of their lamentable dolours.\n\n\"And the waters increased.\" God's judgments have no ears to receive\nthe cries, nor heart to pity the miseries of the damned. They cry,\nit rains; they increase their cries, and the Lord does increase his\njudgment. \"And it came to pass, that as he cried, and they would\nnot hear; so they cried, and I would not hear, saith the Lord of\nhosts\" (Zech 7:13).\n\nAgain, As the waters were a type of the wrath of God that in the\nday of judgment shall fall upon ungodly men: So they were also a\ntype of those afflictions and persecutions that attend the church;\nfor that very water that did drown the ungodly, that did also\ntoss and tumble the ark about; wherefore by the increase of the\nwaters, we may also understand, how mighty and numerous sometimes\nthe afflictions and afflictors of the godly be: As David said,\n\"Lord, how are they increased that trouble me? many are they that\nrise up against me\" (Psa 3:1).\n\n\"And the waters increased, and bare up the ark.\" The higher the\nrage and tyranny of this world goeth against the church of God,\nthe higher is the ark lifted up towards heaven, the most proud\nwave lifts it highest: The church is also by persecution more\npurged and purified from earthly and carnal delights; therefore\nit is added, \"the waters bare up the ark, and it was lift up above\nthe earth.\"\n\nVer. 18. \"And the waters prevailed, and were increased greatly\nupon the earth; and the ark went upon the face of the waters.\"[33]\n\nThese words are still to be considered under the former double\nconsideration, to wit, both, as they present us with God's wrath\nat the last judgment, and as they present us with a sign of the\nrage and malice of ungodly men.\n\n\"And the waters prevailed\"; that is, over all ungodly sinners;\nthough they were mighty, and stout, and cared for none, yet the\nwaters prevailed against them, as the fire and brimstone will do\nover all the world at the day and coming of our Lord Jesus Christ.\nWherefore, well may it be said to all impenitent sinners, \"Can thy\nheart endure, or can thy hands be strong, in the days that I shall\ndeal with thee\" (Eze 22:14), saith the Lord God? Oh they cannot,\nthe waters of the wrath of God will prevail against, and increase\nupon them, until they have utterly swallowed them up.\n\n\"And the waters prevailed.\" Take it now as a type of the nature\nof persecution, and then it sheweth, that as the waters here did\nswallow up all but the ark, so when persecution is mighty in the\nworld, it prevaileth to swallow up all but the church; for none\nelse can aright withstand or oppose their wickedness. It is said,\nwhen the beast had power to work, \"the whole world wondered after\nthe beast\" (Rev 13:3), and all men who were not sealed, and that\nhad not the mark of God in their foreheads, fell in with the\nworship of the beast; as it is said, \"And all that dwell upon the\nearth shall worship him, whose names are not written in the book\nof life of the Lamb\" &c. (v 8), So then it might well be said,\n\"The waters prevailed and increased.\"\n\n\"And the ark went upon the face of the waters.\" It is said that\nin the beginning the Spirit of God moved upon the face of the\nwaters, and here that the ark went upon the face of them. Indeed\nthe Spirit of God moveth, and the church, as God, walketh in\nstrange and unthought of stations. It is said, that God hath \"a\nway in the whirlwind, and in the storm\" (Nahum 1:3). So he hath\nupon the very face of the persecution of the day, but none but\nthe church can follow him here; it is the ark that can follow him\nupon the face of the waters. Deep things are seen by them that are\nupon the waters: \"They that go down to the sea in ships, that do\nbusiness in great waters; They see the works of the Lord, and his\nwonders in the deep\" (Psa 107:23,24). Indeed it oft falls out,\nthat the church seeth more of God in affliction, than when she is\nat rest and ease; when she is tumbled to and fro in the waters,\nthen she sees the works of God, and his wonders in the deep.\n\nAnd this makes persecution so pleasant a thing, this makes the ark\ngo upon the face of the waters, she seeth more in this her state,\nthan in all the treasures of Egypt (Heb 11:24,25).\n\nVer. 19. \"And the waters prevailed exceedingly upon the earth; and\nall the high hills, that were under the whole heaven, were covered.\"\n\nThis second repetition of the prevailing of the waters, doth also\ncall for a second consideration.\n\n1. It shews us, that all hope that any ungodly man might have at\nthe beginning of the flood to escape the rage thereof, was now\nswallowed up in death. Indeed it is natural to the creatures, when\nfloods and inundations are upon the earth, to repair to the high\nplaces, as they only that are left for preservation of life; where\nlife may be also continued if the waters do not overflow them: but\nwhen it comes to pass as here we read, that all the hills under\nthe heavens are covered: then life takes its farewell, and is gone\nfrom the world, as was the effect of the waters of Noah.\n\nThe hills therefore were types of the hope of the hypocrite, upon\nwhich they clamber till their heads do touch the clouds, thinking\nthereby to escape the judgment of God; but \"though they hide\nthemselves in the top of Carmel, I will search and take them out\nthence,\" saith God (Amos 9:2,3). The flood of his wrath will come\nthither, even over the tops of all the hills. So that safety is\nonly in the ark with Noah, in the church with Christ, all other\nplaces must be drowned with the flood.\n\n2. We may also understand by this verse, how God in a time\nof persecution will cut off the carnal confidence of his people.\nWe are apt to place our hope somewhere else than in God, when\npersecution ariseth because of the word. We hope that such a man,\nor that such outward means may prevent our being swept away with\nthis flood. But because this confidence is not after God, but\ntendeth to weaken our stedfast dependence on him; therefore this\nflood shall cover all our hills, not one shall be found for us under\nthe whole heaven (Jer 2:36,37). When the king of Babylon came up\nagainst Jerusalem to war, then Israel, instead of trusting in\nGod, put their confidence in the king of Egypt, but he also was\nswallowed up by this flood, that Israel might be ashamed of such\nconfidence; and this at last they confessed. \"As for us, [said\nthey,] our eyes as yet failed for our vain help: in our watching,\nwe have watched for a nation that could not save us\" (Lam 4:17).\n\nIt was requisite therefore that the hills should be covered, that\nNoah might not have confidence in them; but surely this dispensation\nof God was an heart-shaking providence to Noah, and they that were\nwith him; for here indeed was his faith tried, there was no hill\nleft in all the world; now were his carnal helpers gone, there\nwas none shut up or left: Now therefore, if they could rejoice,\nit must be only in the power of God. As David said, \"Shall I lift\nup mine yes to the hills? whence should my help come?\" So the\nmargin: \"My help cometh from the Lord that made heaven and earth\"\n(Psa 121:1,2).\n\nVer. 20. \"Fifteen cubits upward did the waters prevail; and the\nmountains were covered.\" The height of Goliath was but six cubits\nand a span (1 Sam 17:4), neither was Og's bedstead any more than\nnine (Deu 3:11). Wherefore this flood prevailed far the highest of\nthose mighty ones: even fifteen cubits above the highest mountains.\n\nVer. 21, 22, 23. \"And all flesh died that moved upon the earth,\nboth of fowl, and of cattle, and of beast, and of every creeping\nthing that creepeth upon the earth, and every man: All in whose\nnostrils was the breath of life, of all that was in the dry land,\ndied. And every living substance was destroyed, which was upon the\nface of the ground, both man, and cattle, and the creeping things,\nand the fowls of the heaven; and they were destroyed from the earth,\nand Noah only remained alive, and they that were with him in the\nark.\"\n\nIn these words you have the effects of the flood, which was punctually\naccording to the judgment threatened. But observe, I pray you,\nhow the Holy Ghost, by repeating, doth amplify the matter. \"All\nflesh,\" \"All in whose nostrils was the breath of life\"; \"All that\nwas in the dry land,\" \"every living substance,\" \"every man\"; and\nthey were destroyed from off the earth: By which manner of language\ndoubtless there is insinuated a threatening to them who should\nafterward live ungodly. And indeed the Holy Ghost affirmeth, that\nthese judgments, with that of Sodom, are but examples set forth\nbefore our eyes, to shew us that such sins, such punishment. \"Making\nthem an ensample, saith Peter, unto those that after should live\nungodly\" (2 Peter 2:6). Nay, Jude saith, they are \"set forth\"\nin their overthrow, for that very purpose (v 7). Wherefore this\ncareful repeating of this judgment of God, doth carry threatening\nin it, assuredly foreshewing the doom and downfall of those that\nshall continue to tread their steps.\n\nYea, mind how Peter hath it: For if God \"spared not the old\nworld,\" &c. (2 Peter 2:5). Secretly intimating, that those that\nthen lived, being the first of his workmanship, and far surpassing\nin magnificence, if he would have spared, he would have spared\nthem; but seeing he so dreadfully swept them away, let no man be\nso bold to presume that wickedness shall now deliver him that is\ngiven to it.\n\n\"And Noah only remained alive, and they that were with him in the\nark.\" Noah was that man of God that had set himself against a world\nof ungodly men. The man that had hazarded life and limb for the\nword of God committed to him; he \"only remained alive,\" &c. Hence\nnote, That he was the man that outlived the world, that would for\nGod venture life against all the world. Wherefore the saying in\nthe gospel is true, He that will lose his life for my sake, shall\nsave it unto life eternal. Thus did Noah, and passed the end,\nand went over the bounds, that God had appointed for every living\nthing. Behold! he was a man in both worlds, yea, the world then to\ncome was given him for a possession.\n\n\"And the waters prevailed upon the earth an hundred and fifty days.\"\nAbout the same time the scorpions mentioned of John, had power to\nhurt the earth (Rev 9:10). Wherefore, the thus prevailing of the\nwater, might be a type of our persecution now in the New Testament\ndays. All which time doubtless Noah was sufficiently tried, while\nthe waves of the water had no pity for him.\n\nCHAPTER VIII.\n\nVer. 1. \"And God remembered Noah, and every living thing, and all\nthe cattle that was with him in the ark; and God made a wind to\npass over the earth, and the waters asswaged.\"\n\nMoses having thus related the judgment of the waters, as they\nrespected the drowning of the world, and so typed forth the last\njudgment: he now returneth to speak of them more largely, as they\nwere a type of the persecution and afflictions of the church, and\nso sheweth how God delivered Noah from the merciless violence of\nthe waves thereof.\n\n\"And God remembered Noah.\" This word remembered is usual in scripture;\nboth when God is about to deliver his people out of affliction,\nand to grant them the petition which they ask of him. It is said,\n\"God remembered Abraham; and sent Lot out of Sodom\" (Gen 19:29);\nthat he remembered Rachel, and hearkened to her (30:22); that he\nalso remembered his covenant with Abraham, when he went to bring\nIsrael out of their bondage (Exo 2:24).\n\nHence note, that Noah was not both in an afflicted and a praying\ncondition; afflicted with the dread of the waters, and prayed for\ntheir asswaging. It is a question accompanied with astonishment,\nHow the ark being of no bigger an hull or bulk should contain so\nmany creatures, with sustenance for them? And verily, I think that\nNoah himself was put to it, to believe and wait for so long a time.\nBut God remembered him, and also the beasts, and every living\nthing that was with him, and began to put an end to these mighty\nafflictions, by causing the waters to asswage.\n\n\"And God made a wind to pass over the earth.\" The waters being\nhere a type of persecutors and persecution: this wind was a type\nof the breath of the Lord's mouth, by which he is said to slay\nthe wicked. \"He shall smite the earth with the rod of his mouth,\nand with the breath of his lips shall he slay the wicked\" (Isa\n11:4). It was a wind also that blew away the locusts of Egypt (Exo\n10:19), which locusts were a type of our graceless clergy, that\nhave covered the ground of our land.[34] Again the kingdom of\nBabel was to be destroyed by a destroying wind, which the Lord\nwould send against her (Jer 51:1,2), which Paul expounds to be\nby the breath of the Lord's mouth, and by the brightness of his\ncoming. This wind therefore, as I said, was a type of the breathing\nof the Spirit of the Lord, by which means these tumultuous waves\nshall be laid over, and God's ark in a while made to rest upon the\ntop of his mountain (2 Sam 22:19). For by the breath of the Lord\nthe earth is lightened, and by this lightning coals are kindled;\n\"yea, he sent out his arrows and scattered them, and he shot out\nlightnings, and discomfited them. Then the channels of waters\nwere seen, and the foundations of the world were discovered at thy\nrebuke, O Lord, at the blast of the breath of thy nostrils\" (Psa\n18:14,15). \"And God made a wind to pass over the earth, and the\nwaters asswaged.\" That is, in New Testament language, the afflictors\nand afflictions of the church did cease and decay, and came to\nnought.\n\n\"And the waters asswaged\": To wit, by the blowing of this wind,\nwherefore, as this wind did assault the waters, so it did refresh\nthe spirit of this servant of God, because by it the affliction\nwas driven away. Thus then by the wind of the Lord were these dry\nbones refreshed, and made to stand upon their feet (Eze 37:9,10).\n\n\"And God made a wind to pass over.\" And God made it; when God\nblows, the enemies of his truth shall pass away like waters that\nfail.\n\nVer. 2. \"The fountains also of the deep and the windows of heaven\nwere stopped, and the rain from heaven was restrained.\"\n\nBy these words we see, that when the church of God is afflicted,\nboth heaven and hell have their hand therein, but so as from\na differing consideration, and to a diverse end. From heaven it\ncomes, that we may remember we have sinned, and that we may be\nmade white, and tried (Dan 11:35); but from hell, from the great\ndeep, that we might sin the more, and that we might despair, and\nbe damned (Job 1:11; 2:5).\n\n\"And the fountains of the great deep.\" When God begins to slack\nand abate the afflictions of his church, he rebukes, as it were\nfirst, the powers of hell; for should he take off his own hand,\nwhile they have leave to do what they list, the church for this\nwould be worse not better: But first he rebuketh them: \"The Lord\nrebuke thee, O Satan,\" that's the first; and then he clothes them\n\"with change of raiment\" (Zech 3:1-5): The fountains of the great\ndeep were stopped, and then the bottles of heaven (Gen 15:14).\n\n\"And the rain from heaven was restrained,\" or held back, or made\nto cease. Afflictions are governed by God, both as to time, number,\nnature and measure. \"In measure when it shooteth forth, thou wilt\ndebate with it: he stayeth his rough wind in the day of his east\nwind\" (Isa 27:8). Our times therefore, and our conditions in those\ntimes, are in the hand of God; yea, and so are our souls and\nbodies, to be kept and preserved from the evil, while the rod of\nGod is upon us (Jer 15:1-3).\n\nVer. 3. \"And the waters returned from off the earth continually:\nand after the end of the hundred and fifty days the waters were\nabated.\"\n\nThe verse before doth treat of the original, the fountains of the\ndeep, and the windows of heaven, that they were shut, or stopped;\nwhich being done, the effect beginneth to cease. Hence note, that\ncase and release from persecution and affliction cometh not by\nchance, or by the good moods, or gentle dispositions of men, but\nthe Lord doth hold them back from sin, the Lord restraineth them.\nIt is said \"the Lord stirred up the adversaries of Solomon\" (1 Kings\n11:14,23). Again, when the Syrians fought against Jehoshaphat, \"the\nLord helped him, and God moved them to depart from him\" (2 Chron\n18:31). The Lord sent the flood, and the Lord took it away.\n\n\"And the waters returned from off the earth continually.\" When God\nceaseth to be angry, the hearts and dispositions of the adversaries\nshall be palliated, and made more flexible. It is said, when the\nafflictions of Israel were ended in Egypt, the hearts of the people\nwere turned to pity them; yea, he caused them \"to be pitied of\nall those that carried them captives\" (Psa 106:46).\n\nWhen you see therefore, that the hearts of kings and governors\nbegin to be moderated toward the church of God, then acknowledge\nthat this is the hand of God. \"I,\" saith he, \"will cause the\nenemy to entreat thee well in the time of evil, and in the time\nof affliction\" (Jer 15:11). For by waters here are typed out the\ngreat and mighty of the world, by the flowing of them, their rage;\nand by their ebbing and returning their stillness and moderation.\n\"And the waters returned.\" That is, to the sea (Gen 1:9,10). \"He\ngathereth the waters of the sea together as an heap: he layeth up\nthe depth in store houses\" (Psa 33:7).\n\nBy \"gathering up,\" the persecutors may be understood, his gathering\nthem to their graves, as he did Herod, who stood in the way of\nChrist (Matt 2:19,20). And as he did those in Ezekiel, who hindered\nthe promotion of truth, and the exaltation of the gospel (31:14).\n\n\"And after the end of the hundred and fifty days the waters were\nabated.\" These words then imply, that for so long time, Noah, and\nthe church with him, were to exercise patience. They also show us,\nThat when the waters are up, they do not suddenly fall: They were\nup four hundred years, from Abraham to Moses (Gen 15:13). They\nwere up threescore and ten years in the days of the captivity of\nBabylon (Jer 25:12; Zech 1:12). They were up ten mystical days in\nthe persecution that was in the days of Antipas (Rev 2:10). And are\nto be up forty and two months, in the reign, and under the tyranny\nof antichrist (13:5). But they will abate; the house of Saul will\ngrow weaker; yea, they shall be gathered to their sea, and shall\nbe laid in the pit; yea, they shall not be on the earth, when God\nshall set glory in the land of the living (Eze 26:19-21).\n\nVer. 4. \"And the ark rested in the seventh month, on the seventeenth\nday of the month, upon the mountains of Ararat.\"\n\nThese instances therefore were a type of Christ, the munition of\nrocks (Isa 33:16), who is elsewhere called, the mountain of the\nLord's house (Micah 4:1); the rock upon which he will build his\nchurch, and the gates of hell shall not prevail against it (Matt\n16:18). For after the ark had felt the ground, or had got settlement\nupon the tops of these mountains; however, the waters that came\nfrom the great deep, did notwithstanding, for some time, shake,\nand make it stir, yet off from these mountains they could not get\nit with all their rage and fury. It rested there; these gates of\nhell could not prevail. But mark, it did rest on these mountains\nalmost a quarter of a year, before any ground appeared to Noah.\nA right figure of saving faith; for that maketh not outward\nobservation a ground and foundation for faith, but Christ the\nrock, who as to sense and feeling is at first quite out of sight.\nHence the hope of the godly is compared to the anchor of a ship,\nwhich resteth on, or taketh hold of the rock that is now invisible\nunder the water, at the bottom of the sea (Heb 6:19).\n\nThis then should learn us to stay on the Lord Jesus, and there to\nrest when the waters have drowned all the world, and when all the\nmountains and hills for help are as if they were cast into the\nmidst of the sea.\n\nThat is an excellent saying of the prophet, \"God is our refuge and\nstrength, a very present help in trouble. Therefore will not we\nfear, though the earth be removed, [as now it seemed] and though\nthe mountains be carried into the midst of the sea; Though the\nwaters thereof roar and be troubled; though the mountains shake\nwith the swelling thereof. Selah\" (Psa 46:1-3).\n\nVer. 5. \"And the waters decreased continually until the tenth month:\nin the tenth month, on the first day of the month, were the tops\nof the mountains seen.\"\n\nIn the third verse we read, that after an hundred and fifty days\"\nflood, the waters returned; that is, began to return, from off the\nearth: Which beginning of their return, was, because that God had\nmercifully remembered the prayer and affliction of Noah. Again, in\nthis verse we read, that from the day that the ark did rest upon\nthe mountains of Ararat, the waters decreased continually. Now the\nresting of the ark on the mountain, was a figure of our trusting\non Christ. Hence it follows, that the tumults and raging of the\nmystical waters, are made to decrease by the power of faith: \"This\nis the victory, even our faith\" (1 John 5:4). As it is also said\nof Moses, \"By faith they passed through the Red sea\" (Heb 11:29).\nBut above all take that as most pertinent, \"Through faith they\nsubdued kingdoms,--stopped the mouths of lions,--and turned to\nflight the armies of aliens\" (Heb 11:33,34). Here you see faith\nmade the waters decrease; it took away the heat and rage of the\nadversary.\n\n\"And the waters decreased continually until the tenth month,\n[another period of time,] and in the first day of the tenth month\nwere the tops of the mountains seen.\" These mountains were before\nthe flood, a type of the hope of the hypocrites, and therefore\nthen were swallowed up, fifteen cubits under the waters. But now,\nmethinks, they should be a figure to the church of some visible\nground of deliverance from the flood; for almost three months the\nark did rest on the invisible mountains of Ararat. But now are the\ntops of the mountains seen: A further sign that the waters were\nabated; and a ground, that at length they would be quite dried up.\nLet these mountains then be types of the high and mighty, which\nGod is used to stir up to deliver his church from the heat and rage\nof tyranny and persecution, as they are often termed and called in\nscripture, the mountains of Israel, for this very end. So then,\nfrom our thus considering the mountains, Two things we are taught\nthereby.\n\n1. That when the great ones of this world begin to discover\nthemselves to the church, by way of encouragement, it is a sign\nthat the waters are now decreasing. Or thus: When God lets us see\nthe tops of the mountains, then we may certainly conclude, that\nthe rage of the waters abate.\n\nDoubtless when God made promise of raising up Josias to Israel,\nin Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in\nBabylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of\nthese mountains, was comfort to the church in her day of affliction.\n\n2. This should teach us while we are in affliction, to look this way\nand that, if it may be that the tops of the mountains may be seen\nby us (1 Sam 11:1-3). For though it be too much below a Christian\nto place his confidence in men, yet when God shall raise up Josias\nor a Cyrus, we may take encouragement at this working of God.\nTherefore is that in the Psalms read both ways, shall I look to the\nmountains? \"I will lift up mine eyes unto the hills, from whence\ncometh my help. Yet so, as that he would also conclude his help\ndid come from the Lord\" (Psa 121:1,2). So then, we must take heed\nthat we look not to the mountains [alone]. Again, it is our wisdom\n\"to look to the mountains\": only look not to them but when God\ndiscovers them. Look unto them if God discovereth them; yet then\nbut so as means of God's appointing. But again, God doth not let\nus see the hills for our help, before we have first of all seen\nthem drowned. Look not to them therefore while the water is at\nthe rising; but if they begin to cease their raging, if they begin\nto fall, and with that the tops of the mountains be seen, you may\nlook upon them with comfort, they are tokens of God's deliverance.\n\nVer. 6. \"And it came to pass at the end of forty days, that Noah\nopened the window of the ark which he had made.\"\n\nThese forty days seem to commence from the discovery of the tops\nof the mountains. Wherefore he did not presently go out of the\nark, but stayed there above fourteen days still, signifying unto\nus, that we must not be therefore delivered so soon as the tops of\nthe mountains are seen, but may yet be assaulted with the waters\nof the flood, days, and weeks, and months, &c.\n\nWhen Moses was sent to deliver Israel, they came not presently out\nof Egypt; neither seemed their burthens ever the light to sense or\nfeeling, though faith indeed did see the end (Exo 5:15-23). Again,\nWhen he had brought them forth of Egypt, they came not in a day,\nor a month, to Canaan; but, saith the Holy Ghost, He brought them\nout, (or, forth of affliction) after that he had showed wonders\nand signs in the land of Egypt, and in the Red sea, and in the\nwilderness forty years.\n\nLet us therefore take heed of a feverish spirit, while we behold\n\"the tops of the mountains\"; possibly, for all they are visible\ntokens to us of deliverance, themselves may be yet much under\nwater. We see what work Moses, Gideon, Jephthah and Samson had\nto deliver Israel, even after more than their tops were seen. Be\ncontent to stay yet forty days. David stayed, after he was anointed,\ntill years and times went over him, before he could deliver Israel\nfrom the tyranny of its opposers.\n\n\"At the end of forty days Noah opened the window of the ark.\" This\nopening of the window also, was a type, that now he was preparing\nto take possession of the world. It also might be a type of the\nopening the law and testimony, that light might by that come into\nthe church; for we find not that this window had any other use,\nbut to be a conveyance of light into the ark, and as a passage for\nthe raven and the dove, as may be further showed after. Now much\nlike this, is that of John: \"The temple of God was opened in heaven,\nand there was seen in his temple the ark of his testament\" (Rev\n11:19). And again, \"I looked, and, behold, the temple of the\ntabernacle of the testimony in heaven was opened.\" And then, as\nthe raven, and the dove came out of the window of the ark; so \"the\nangels,\" that is, the Lord's executioners, \"came out of the temple\"\nthat was opened in heaven (Rev 15:5,6).\n\nHence note, That though men may be borne with, if they lie in their\nholes in the height of the tempest; but to do it when the tops of\nthe mountains were seen, if they then shall forbear to open their\nwindow, they are worthy of blame indeed. When the lepers saw the\nAssyrians were fled, and that liberty from heaven was granted to\nSamaria, then they feared to conceal the thing any further; They\nfeared, I say, that if they went not to the city to declare it,\nsome judgment of God would befall them (2 Kings 7:9).\n\nVer. 7, 8. \"And he sent forth a raven, which went forth to and\nfro, until the waters were dried up from off the earth. Also he\nsent forth a dove from him, to see if the waters were abated from\noff the face of the ground.\"\n\nBehold, the raven and dove are now sent out at the window of the\nark, as the angels are said to come out of the temple, when it was\nopened in heaven. This raven therefore, and the dove, were figures\nand types of those angels (Rev 15:5,6).\n\nBut to speak to them both apart. The raven went forth, but returned\nnot again to the ark. This is intimated by these words, \"She went\nto and fro, until the waters were abated, and dried up.\" This is\nfurther evident by that antithesis that the word doth put between\nthe practice of the raven and the dove. The raven went forth, and\nwent to and fro till the waters were dried up. But mark it, \"But\nthe dove found no rest for the sole of her foot, and she returned\nunto him into the ark\" (v 9). The raven then did find rest elsewhere,\nthe raven then returned not to him into the ark.\n\nBut what did the raven then do? Why, certainly she made a banquet\nof the carcasses of the giants that were drowned by the flood; it\nfed upon the flesh of the men that had sinned against the Lord.\n\nThe raven therefore was a type of those messengers that God sends\nout of his temple against Antichrist; that is, for \"eating the flesh\nof kings, and the flesh of captains, and the flesh of mighty men,\nand the flesh of horses.\" He was, I say, a type of those professors\nthat God saith he hath a great sacrifice to sacrifice unto, a\nsort of professors in his church; as the raven was one that had\nhis being in the ark: These are they which Ezekiel mentions, that\nwere to eat flesh, and drink blood; to eat the fat till they be\nfilled, and to drink blood till they be drunken (39:17-20). These\nalso are the guests that Zephaniah mentions, and saith, God hath\nbidden to the same feast also (1:7-14).\n\nAnd let no man be offended that I say these birds are in the church:\nFor one effect of the sixth vial, was that battle of the great day\nof God Almighty (Rev 16:16). Further, The angel that proclaims this\nfeast, calls to those that are God's guests, by the name of, \"the\nfowls that fly in the midst of heaven\": That they should \"come and\ngather together to the supper of the great God: That they may eat\nthe flesh of kings, and the flesh of captains, and the flesh of\nmighty men,\" &c. (Rev 19:17,18). Besides, this supper is the effect\nof the going forth of the King of kings against the Antichristian\nwhore, whose going forth was at the opening of heaven, as the\ngoing forth of the raven was at the opening of the window of the\nark (v 11-16).\n\nNote therefore, That God, in the overthrow of the kingdom of\nAntichrist, and at the asswaging of the rage of her tumultuous\nwaves, will send forth his birds amongst her fat ones, to partake\nof the banquet that he hath appointed; who when they shall be\ntolerated by that angel that standeth in the sun, will come down\nto their feast with such greediness, that neither king nor captain\nshall keep them from their prey: They will eat flesh, and fat,\ntill they be full, and drink the blood till they be drunk.\n\n\"Also he sent forth a dove from him, to see if the waters were\nabated.\" This dove was a type of another sort of professors in the\nchurch, that are of a more gentle nature (Matt 10:16); for all\nthe saints are not for such work as the raven; they are not all\nfor feeding upon the carcasses, the kingdoms and estates of the\nAntichristian party, but are for spending their time, and for\nbending their spirits to a more spiritual and retired work; even\nas the dove is said to be harmless, and to mourn for communion\nwith her companion (Isa 38:14), and that is content if she hath\nher nest in the sides of the rock, Christ (Jer 48:28). Wherefore\nhe adds,\n\nVer. 9. \"But the dove found no rest for the sole of her foot, and\nshe returned unto him into the ark, for the waters were on the\nface of the whole earth,\" &c.\n\nThe dove could not live as the raven; the raven being content, so\nlong as she found the carcasses; but the dove found no rest till\nshe returned again to Noah.\n\nThe raven therefore, though he was in the ark, was not a type of\nthe most spiritual Christian; nay rather, I think, of the worldly\nprofessor, who gets into the church in the time of her affliction,\nas Ziba did into the army of David, in the day of his trouble; not\nfor love to the grace of David, but that, if time should serve, he\nmight be made the Lord of his master's inheritance (2 Sam 16:1-4).\nBut David was content to let him go with him, and that too as\nunder such a consideration: as Christ also lets these ravens to\nherd with his innocent doves; because he hath flesh to give them,\nwhich the doves care not for eating.[35]\n\n\"But the dove found no rest.\" It seems the raven did, as it\nis also with some professors, who when they by their profession\nhave advanced themselves to some worldly honour, they have ease\nand rest, though, like the raven, they have it by going out of\nthe church.\n\n\"But the dove found no rest.\" Though all the enemies of God lay\ntumbling in the sea, this could not satisfy a gracious soul: divide\nher from the ark, and she finds no rest, she is not at ease till\nshe be with Noah. \"And she returned unto him into the ark;--and\nhe put forth his hand, and took her, and pulled her in unto him\ninto the ark\" (v 9).\n\nNoah here was a type of Christ, who took the dove unto him:\nAnd it shows us, That Christ hath a bosom open for the cries and\ncomplaints of his people; for the dove returned a-weary with the\ntidings of this, that the waters still raged. A fit figure of those\nof the saints that are groaning and weary under the oppression\nand cruelty of the enemy.\n\nHence note, That though thou hast no other tidings to Christ but\nsighs and groans, and weariness, because of the rage of the waters;\nyet he will not despise thee; yea, he invites thee, as weary, to\ncome (Matt 11:28-30).\n\nVer. 10. \"And he stayed yet other seven days; and again he sent\nforth the dove out of the ark.\"\n\nThis staying shows us, That he exercised patience, waiting God's\nleisure till the flood should be taken away. This grace therefore\nhad yet seven day's work to do, before he obtained any further\ntestimony that the waters were decreasing. O this staying work is\nhard work! Alas! sometimes patience is accompanied with so much\nheat and feverishness, that every hour seems seven until the end\nof the trial, and the blessing promised be possessed by the waiting\nsoul. It may be Noah might not be altogether herein a stranger: I\nam sure the Psalmist was not, in that he often under affliction,\ncries, But how long, O Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1;\n89:46). Make haste! O Lord, how long! (90:13; 94:3).\n\n\"And again he sent forth the dove.\" The first time he sent her,\nshe brought no good news, but came panting and weary home; yet he\nsends her a second time.\n\nThis should teach us, not to make conclusions too suddenly about\nGod's dispensation, saying it must be now or never; for it may be\nthe seven days are not out. The men of David said, This is the\nday that the Lord will give thee the kingdom of Israel: But David\nperceived otherwise, and therefore adds yet to his temperance,\npatience (1 Sam 24:1-4; 26:8-10). Not sullenly saying like that\nwicked king, Why should I wait on the Lord any longer? (2 Kings\n6:32). But comforts himself with the truth of the promise, saying,\nHis time shall come to die, &c. He that believeth, maketh not\nhaste, but waiteth patiently, for the perfecting God's work in\nGod's time. That is excellent in the song: \"I charge you [saith the\nchurch] that ye stir not up, nor awake my love, until he please\"\n(Cant 8:4). Noah was much for this, wherefore he stayed yet other\nseven days.\n\n\"And again he sent forth the dove.\" Elias did much like this, when\nhis servant, at the first sending, brought him no tidings of rain,\nhe gave him his errand again, saying, Go again: go seven times\n(1 Kings 18:43-45). As Noah here did with the dove, and again he\nsent her. Seeming delays are no hindrance to faith; they ought to\ntry it, and put it into exercise: As here it was with this good\nman about the waters of the flood; he fainted not, but believed\nto see the goodness of the Lord. That in the prophet is notable\nas to this, \"The vision is yet for an appointed time, but at the\nend it shall speak, and not lie: thought it tarry, wait for it;\nbecause it will surely come, it will not tarry\" (Hab 2:3).\n\nVer. 11. \"And the dove came in to him in the evening; and lo! in\nher mouth was an olive-leaf plucked off: so Noah knew that the\nwaters were abated from off the earth.\"\n\n\"And the dove came in to him in the evening.\" Wherefore his\npatience was tried this day also. All the day he heard nothing of\nhis dove. Surely she could not keep the wing all the day. Is she\ndrowned I tro? Is she lost? O, no! She comes at last, though she\nstayed long. Samuel also stayed long before he came to Saul; but\nSaul could not wait as Noah did, therefore he had not the benefit\nof the mercy promised.\n\n\"The dove came in to him in the evening, and lo, in her mouth was\nan olive-leaf,\" &c. Now he is recompensed for the exercise of\npatience: As also was Abraham when God gave him Isaac; for after\nhe had patiently endured, he obtained the promise.\n\n\"And lo, an olive-leaf.\" A sign that God was going through with\nhis work of diminishing the waters: A sign, I say, and a good\nexperience of the continued love of God to his servant; according\nto that of Paul, \"patience worketh experience\"; that is, it at\nlast obtaineth the blessing promised, and so settleth the soul in\na fresh experience of the love and faithfulness of God.\n\nAnd lo! This word Lo, it is, as it were an appeal to all readers\nto judge, whether God to Noah was faithful or no. So then, this\nwas not written for his sake only, but for us also that believe\nin God, that we might now exercise patience, as Noah; and obtain\nthe tokens of God's goodness, as he; for lo the dove, at last,\nthough 'twas night first, came to Noah into the ark, \"and lo in\nher mouth was an olive-leaf plucked off: so Noah knew that the\nwaters were abated.\"\n\n\"An olive-leaf plucked off.\" These words, an olive-leaf plucked\noff, do intimate, that Noah was now inquisitive and searching how\nthe dove obtained the leaf; that is, whether she found it as dead,\nand upon the waters; or whether she plucked it off some tree: But\nhe found by the greenness and freshness of the slip, that she\nplucked it off from the olive. Wherefore, he had good ground now\nto be comforted; for if this leaf was plucked off from a tree, then\nthe waters could not be deep; especially, because as the story\ntells us, the olive used also to stand in the bottoms, or valleys.\n\nThis should teach us, That not over highly we conclude messages or\ntokens, to be signs of God's mercy. There are lying visions, and\nthey are causes of banishment; they we should beware of, or else\nwe are not only at present deceived, but our faith is in danger\nof the rocks; for not a few have cast up all, because the truth\nof some seeming vision hath failed. Mark how David handleth the\nmessenger that brought him tidings of the death of Saul: says he,\nHow dost thou know that Saul is dead? What proof canst thou make\nof the truth of this story? (1 Sam 1:1-10). So should we say of\nall those visions or messengers that come to persuade us, that\neither inward or outward deliverance is for us at the door. Prove\nthese stories; look if they be not dead and lifeless fancies; see\nif you can find that they were plucked off from the tree that is\ngreen.\n\nVer. 12. \"And he stayed yet other seven days; and sent forth the\ndove; which returned not again unto him any more.\"\n\nWe read before of forty days' patience, and after that of seven\ndays' patience; and that after the waters began to return from off\nthe earth, and here again of seven days more. Whence not, That the\nbest of God's people, in the times of trials, find their patience\ntoo short-winded to hold out the whole length of a trial, unless\nthe time be, as it were, cut in pieces. The prophet when he was to\nlay siege against Jerusalem, he must rest the one side, by turning\nhim upon the other (Eze 4:2-6). It was with holy Job exceeding\nhard, when he might not have time to swallow his spittle, when he\nmight not a little sit down and rest him. And if you observe him,\nhe doth not desire an absolute deliverance as yet, but only time\nto take wind and breathe awhile; and then, if God will, to engage\nin the combat again:[36] \"How long [saith he] wilt thou not depart\nfrom me.\" Depart: what quite? O! No, saith he, I beg not that\nabsolutely, but only so long as till a man might \"swallow down\nhis spittle\" (Job 7:19). This the church in Ezra's time took as\nan exceeding favour. \"And now [say they] for a little space, grace\nhath been shewed from the Lord our God, to leave us a remnant to\nescape, and to give us a nail in his holy place, that our God may\nlighten our eyes, and give us a little reviving in our bondage\"\n(Ezra 9:8).\n\n\"And he stayed yet other seven days.\" Note again, That it is not\nGod's way with his people to shew them all their troubles at once;\nbut first he shews them a part; first forty days, after that seven\nother days, and yet again seven days more; that, they coming upon\nthem by piecemeal, they may the better be able to travel through\nthem. While Israel was in affliction in Egypt, they knew not the\ntrial that would meet them at the Red Sea. Again, When they had\ngone through that, they little thought that yet \"for forty years\nthey must be tempted and proved in the wilderness.\"\n\nAnd thus it was with this blessed Noah; he thought that by the\nfirst seven days his trials might be ended. But behold, there is\nyet seven days more behind: \"and he stayed yet other seven days.\"\n\nFurther: There may also be by these words thus much insinuated,\nThat these periods of time might be also of Noah's prefixing: and\nif so, then note, That the people of God in these days are not\nthe first that have been under mistake, as to the timing of their\nafflictions. Noah counted it would end many days before it ended\nindeed, even seven days, and seven days, and seven days to that;\nfor he sent forth his dove about the beginning of the first month,\nin which month also were his two seven days' trials. Again, after\nthat he had stayed two seven days more, to wit, to the end of that\nfirst month. Again, he stayed almost four sevens more; for he came\nnot out of the ark till the twenty-seventh day of the second month.\n\nHence therefore let Christians beware that they set not times for\nGod, lest all men see their folly. \"It is not for you to know the\ntimes or the seasons, which the Father hath put in his own power\"\n(Acts 1:7). Yea, I say again, take heed lest that for thy setting\nof God a seven days' time, he set not thee so many as seven times\nseven.\n\n\"And he sent forth the dove, which returned not again unto him\nany more.\" This is the third time that the dove was sent to see\nhow the waters were abated on the face of the earth. The first\ntime she, by her restlessness, bespake the waters to be high and\nmighty. The second time, by her olive-leaf, she notifieth that the\nwaters were low and ebbing. But this third time, she seems to be\nweary or her service, she returned not again to him any more; yet\nin her so absenting herself, she gives confirmation to Noah, that\nthe waters were even in a manner quite gone. If he will take this\nfor a proof let him, if not, let him hang in suspense with himself.\nHence note, that God will not be always testifying, by renewing of\nhis tokens, to that about which we have had sufficient conviction\nbefore; for in so doing he should gratify and humour our unbelief.\nNoah had received already two sufficient testimonies that the waters\nwere decreasing. First by his seeing the tops of the mountains, and\nthen by the olive-leaf; but notwithstanding these two testimonies,\nhis unbelief in part remains; but God will not humour such\na groundless mistrust, by giving him any further token, than the\nvery absenting of the dove. Much like this was that of Samson's\nfather; the angel once had told his wife, that she should have\na son that should deliver Israel; well, Manoah heard of this, he\nalso desired that he might see that man that had told his wife this\nhappy news. Now God thus far condescends, as to send the angel a\nsecond time; but then, this being now a sufficient antidote against\ntheir unbelief, the angel after the next departing, was not seen\nagain of them at all. But saith the word, The angel of the Lord\ndid no more appear to Manoah, and to his wife: So that now they\nmust live by faith, or not at all (Judg 13:3,9,21).\n\nGod's dealing with his people with respect to their spiritual\ncondition, is much like this. The Holy Ghost doth not use to confirm\nus by new revelations of grace and justification, so often as by\nour fond doubts or mistrust we call for and desire the same. But\nhaving confirmed in us the testimony of Christ, it may be twice\nor thrice, (for the testimony of two men are true) he then expects\nwe should live by faith. And observe it, if we have after such\ntestimony joyful communion with God, it is either by retreating to\nformer experience, or by arguing according to faith; that because\nGod hath done thus before, he therefore hath given me interest in\nsuch and such promises and mercies besides.\n\nI speak now of the first seals of the love of God to the soul,\nafter we have been sufficiently tossed upon the waves of unbelief,\nas Noah was by the waters of the flood: such seals are few, the\nLord gave them to Solomon twice (1 Kings 11:9). And also twice to\nhis servant Paul (Acts 22:6,18). 'Tis enough that they have seen\n\"the tops of the mountains,\" and have had brought to them the\nolive-leaf. Let them now believe this confirmation of mercy is\nsufficient, and if they will not believe now, they shall not be\nestablished.\n\nVer. 13. \"And it came to pass in the six hundredth and first year,\nin the first month, the fist day of the month, the waters were\ndried up from off the earth: and Noah removed the covering of the\nark, and looked, and behold, the face of the ground was dry.\"\n\n\"And it came to pass.\" That is, by the working of God, that the\nwaters were dried up. This came to pass in God's time, to wit, in\n\"the six hundredth and first year, in the first month, the first\nday of the month\"; not in the times of Noah's prefixing. God's\ntime is THE time, the best time, because it is the time appointed\nby him for the proof and trial of our graces, and that in which\nso much, and so much of the rage of the enemy, and of the power\nof God's mercy, may the better be discovered unto us; \"I the Lord\nwill hasten it in HIS time\" (Isa 60:22), not before, though we\nwere the signet upon his right hand (Jer 22:24).\n\nNoah the only man with God in that generation, could not be restored\nbefore the time; no more could Israel from the thraldom of Egypt\n(Exo 13:4). Yea, the Son of God himself must here give place and\nbe content. And when Satan had ended all the temptation, when he\n\"had ended all,--then he departed from him for a season\" (Luke\n4:13).\n\n\"And Noah removed the covering of the ark, and looked.\" The failing\nagain of his expected comforter, caused him to be up and doing;\nprobably he had not as yet uncovered the ark, that is, to look\nround about him had the dove by returning pleased his humour; but\nshe failing him, he stirs up himself, Thus it should also be with\nthe Christian now: doth he dove forbear to come to thee with\na leaf in her bill as before, let not this make thee sullen and\nmistrustful, but uncover the ark, and look, and by looking thou\nshalt see a further testimony of what thou receivedst by the first\nmanifestations: \"He looked, and behold the earth was dry.\" Paul\ntells us, that by looking we have a testimony like, or as that,\nwhich at first was given us by the Spirit of the Lord (2 Cor 3:18).\n\"And behold the face of the earth was dry.\"\n\nVer. 14. \"And in the second month, on the seven and twentieth day\nof the month, was the earth dried.\"\n\nThis prospect was like the rain that we read of in another place,\nthat confirmed God's inheritance when it was weary: It was a\ncomfortable sight to Noah to see that the face of the earth was\ndry; and now he could wait upon God with less trial and strain to\nhis patience the remaining days, which were fifty and four, to\nwit, from the first of the first, to the twenty-seventh of the\nsecond month, than he could one of the sevens that he met with\nbefore. Indeed the path is narrowest just at entrance as also our\nnature is then the most untoward; but after we are in, the walk\nseems to be wider and easy; the flesh is also then more mortified\nand conformable. The walk is but a cubit wide at the door, but\ninward ten times as broad (Eze 42:4,11).\n\n\"And in the second month, on the seven and twentieth day of the\nmonth, was the earth dried.\" So that from the first day it began\nto rain, which was the seventeenth day of the second month in\nthe year before, unto this day, was Noah in the ark; it was just\na year and ten days. That was the time then that God had appointed\nto try his servant Noah, by the waters of the flood: in which time\nhe was so effectually crucified to the things of the world, that\nhe was as if he was never more to enjoy the same. Wherefore Peter\nmaking mention of this estate of his, he tells us, it was even\nlike unto our baptism; wherein we profess ourselves dead to the\nworld, and alive to God by Jesus Christ (1 Peter 3:21).\n\nIn the first verse of this chapter, we read that God remembered\nNoah; but till now we read not, that the face of the earth was\ndried. Hence note that our being under the rage of the enemy, doth\nnot argue that we are therefore forgotten of God, \"he remembereth\nus in our low estate,\" even when tossed to and fro by the waters\nof a flood of temptations.\n\nVer. 15, 16. \"And God spake unto Noah, saying, Go forth of the ark,\nthou, and thy wife, and thy sons, and thy sons' wives with thee.\"\n\nNow we are come to the end of the trial, and so to the time of\nNoah's deliverance, and behold as he went in, so he came out: He\nwent into the ark at the commandment of the Lord. \"And the Lord\nsaid unto Noah, Come thou and all thy house into the ark\" (Gen\n7:1). And here again, \"And God spake unto Noah, saying, Go forth\nof the ark.\" Hence note, that notwithstanding the earth was dry\nabout fifty-four days before, yet Noah waited for the word of God\nfor his commission to bring him forth of the ark. Providence seemed\nto smile before, in that the earth was dry, to which had but Noah\nadded reason, he must have concluded, the time is come for me to\ngo forth of the ark. But Noah knew, that as well the providences\nof God, as the waters of the flood might be to try his dependence\non the word of the Lord: wherefore, though he saw this, yet because\nhe had no answer of God, he will not take the opportunity.\n\nIt is dangerous, or at least very difficult, to make the most\nsmiling providence of God our rule to act by: Had David done it,\nhe had killed Saul before the time, But David respected the word\nof God (2 Sam 24:17-20). Elisha also would not suffer the king\nto make that improvement of the providence of God, which reason\nshould be put in execution, when he rebuked the king's desire\nthat he had to have killed the Syrians, and commanded that bread\nshould be set before them, that they might eat, and go home again\nto their master (2 Kings 6:19-23). Hear the word of the Lord,\nye that tremble at his word. \"At the commandment of the Lord the\nchildren of Israel journeyed, and at the commandment of the Lord\nthey pitched.--At the commandment of the Lord they rested in their\ntents, and at the commandment of the Lord they journeyed; they\nkept the charge of the Lord, at the commandment of the Lord, by\nthe hand of Moses\" (Num 9:18-23).\n\n\"Go forth of the ark, thou, and thy wife, and thy sons, and thy\nsons' wives with thee.\"\n\nWhen God delivereth, he delivereth completely. Thus Israel also\nwent out of Egypt, they, their wives, their children, with their\nflocks and herds, not an hoof was left behind (Exo 10:24-26). When\nDavid's time was come to possess the kingdom, he brought along\nwith him those six hundred men that had been his companions in his\nsuffering state, every man with his household. But I say, he went\nup to possess it, not simply by the voice of providence, though\nSaul was dead, but \"David inquired of the Lord, saying, Shall I go\nup into any of the cities of Judah?\" Nay, a general answer, even\nfrom God, would not satisfy this holy man. \"The Lord said,--Go,\nbut David replied, Whither shall I go? and he said unto Hebron\"\n(1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this\nmakes us all come safe to land. When men wrest themselves from under\nthe hand of God, taking such opportunities for their deliverance,\nwhich are laid before them only for trial of obedience to the\nword: they may, it is probable, have a seeming success; the end\nwill be as with Zedekiah king of Judah, affliction with addition.\nThe Jews that were left in the land of Israel, from the hand of\nthe king of Babylon, would flee to the land of Egypt (Jer 41:17),\nthat they might have quietness there, but they went without the\nword of God, and therefore their rest brought them to their ruin\n(42; 43).\n\nNoah therefore chose the safest way, even to stay in the ark, till\nGod's word came. As it is also said of Joseph, \"The word of the\nLord tried him\"; till the word of the Lord came to deliver him,\nand then he had deliverance indeed (Psa 105:19), as Noah also and\nDavid had safe deliverance for himself and relations.\n\nVer. 17. \"Bring forth with thee every living thing that is with\nthee, of all flesh, both of fowl, and of cattle, and of every\ncreeping thing that creepeth upon the earth; that they may breed\nabundantly in the earth, and be fruitful, and multiply upon the\nearth.\"\n\nNoah was not only to have in this deliverance, respect to himself\nand family, but to the good of all the world. Men's spirits are too\nnarrow for the mind of God, when their chief end, or their only\ndesign in their enjoying this or the other mercy, is for the sake\nof their ownselves only. It cannot be according to God, that such\ndesires should be encouraged: \"none of us liveth unto himself,\"\nwhy then should we desire life only for ourselves.\n\nThe church cries thus, \"God be merciful unto us, and bless us; and\ncause his face to shine upon us.\" Why? \"That thy way may be known\nupon earth, thy saving health among all nations\" (Psa 67:1,2).\n\nSo David, \"Restore unto me the joy of thy salvation; and uphold\nme with thy free spirit. Then will I teach transgressors thy ways;\nand sinners shall be converted unto thee\" (Psa 51:12,13). So then,\nwe must not desire to come out of trials and afflictions alone, or\nby ourselves, but that in our deliverance the salvation of many\nmay be concerned. It is said, when Israel went up out of Egypt,\nthere went up with them \"a mixed multitude,\" to wit, of Egyptians,\nand other nations: This going out of captivity was right, they\ncarried out with them the fowls, the beasts, and the creeping\nthings; to wit, the heathens of other lands, and so added increase\nto the church of God (Exo 12:37,38). In Esther's time also, when\nthe Jews came from under the snare of Haman, they brought with them\nto God many of the people of the provinces. \"Many of the people\nof the land became Jews\" (Esth 8:17).\n\nThese words therefore, \"bring forth with thee every living thing,\"\n&c. are not lightly to be passed over; for they shew us, that we\nought in our deliverance to have special respect to the deliverance\nof others. And if our deliverance be with the word and liking of\nGod, it must needs have this effect. \"When I shall bring again\ntheir captivity, the captivity of Sodom and her daughters, and the\ncaptivity of Samaria, and her daughters, then will I bring again\nthe captivity of thy captives in the midst of them\" (Eze 17:53).\n\nAnd indeed there is reason for this, for in every affliction and\npersecution, the devil's design is to impair Christ's kingdom:\nwherefore no marvel, that God designeth in our deliverance, the\nimpairing and lessening the kingdom of sin and Satan. Wherefore,\nO thou church of God in England, which art now upon the waves of\naffliction, and temptation, when thou comest out of the furnace,\nif thou come out at the bidding of God, there shall come out\nwith thee the fowl, the beast, and abundance of creeping things.\n\"O Judah, he hath set an harvest for thee, when I returned the\ncaptivity of my people\" (Hosea 6:11).\n\n\"That they may breed abundantly in the earth, and be fruitful, and\nmultiply upon the earth.\"\n\nThis was God's end in preserving the creatures from the flood, that\nagain the earth might be replenished therewith. The same end he\nhath in his suffering of the persecutors, and all manner of adversity\nto take away but \"a part,\" some (Amos 7:4). Some of them they shall\nkill and crucify, leaving a remnant alive in the world, namely,\nthat they might breed abundantly in the earth, and be fruitful,\nand multiply upon the earth. As he saith by the prophet Isaiah,\n\"He shall cause them that come of Jacob to take root: Israel shall\nblossom and bud, and fill the face of the world with fruit\" (Isa\n27:6). And this after their deliverance from persecution: According\nas he saith again, \"The remnant that is escaped of the house of\nJudah, shall again take root downward, and bear fruit upward: For\nout of Jerusalem shall go forth a remnant\" that is yet to replenish\nthe earth with converts (37:32). As Luke observes, that when the\nchurches in Judea, Galilee, and Samaria had rest, they \"walking in\nthe fear of the Lord, and in the comfort of the Holy Ghost, were\nmultiplied\" (Acts 9:31).\n\nVer. 18. \"And Noah went forth, and his sons, and his wife, and his\nsons' wives with him.\" Obedience is better than sacrifice. Noah is\nat the beck of God, what he bid him do, that does he; and indeed\nthis is in truth to worship God, yea, this is to know and worship\nGod. It is said of Abraham, when he went at God's command to offer\nup Isaac, that he counted it going to worship the Lord (Gen 22:5).\nAnd God saith of Hezekiah, that he did \"judgment and justice,\"\njudging the cause of the poor and needy; and then adds, Is not\nthis \"to know me, saith the Lord?\" (Jer 22:15,16). I bring these\nto shew, that obedience to the word of God, is the true character\nof God's people in all ages; and this very text, as also such\nothers before, is on purpose recorded by the Holy Ghost, to shew\nyou, that Noah was obedient in all things; yea, I may add, these\ncommands were to discover the proof of him, whether he would\nbe obedient in all things; and this was also his way with New\nTestament churches (2 Cor 2:9). The sincerity of love, and of the\nuprightness of the heart, is greatly discovered by the commandments\nof God. \"He that hath my commandments, and keepeth them,\" saith\nChrist, \"he it is that loveth me\" &c. (John 14:21).\n\nVer. 19. \"Every beast, every creeping thing, and every fowl, and\nwhatsoever creepeth upon the earth after their kinds, went forth\nout of the ark.\"\n\nThese words are yet a further expression of the sincerity of Noah's\nobedience, for that he at the command of God, did carefully search\nand seek out every little creeping thing that God had brought to\nhim into the ark. Obedience in little things do ofttimes prove us\nmost; for we through the pride of our hearts are apt to look over\nlittle things, because though commanded, they are but little (Jer\n23:38). O, but Noah was of another spirit, he carefully looked\nafter little things, even after every thing, \"whatsoever creepeth\nupon the earth\"; and not only so, but sought diligently that they\nmight go out in order, to wit, male and female, according to their\nkind. Sometimes God would have men exact to a word, sometimes\nexact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a\nstep (Eze 40:3,4,37). Be careful then in little things, but yet\nleave not the other undone (Matt 23:23).\n\nIndeed the command of God is great; if HE therefore commands us\nto worship him, though but with a bird, we must not count such\nordinances insignificant, or below a human creature (Lev 14:52).\n\nVer. 20. \"And Noah builded an altar unto the LORD, and took of every\nclean beast, and of every clean fowl, and offered burnt-offerings\non the altar.\"\n\nThis is the fist work that we read Noah did, when he came forth of\nthe ark; and it shews us, that at this time he had a deep sense\nof the distinguishing mercy of God. And indeed he had sufficient\ncause to wonder, for the whole world was drowned, save only himself,\nand they that were with him in the ark.\n\nBut I say, this was the first work, to wit, \"to worship God.\" Hence\nnote, That a sense of mercy, of distinguishing mercy, naturally\nengageth the heart to worship. It is said of Moses, when the name\nof the Lord was proclaimed before him, as \"merciful and gracious,\n--and abundant in goodness and truth,--and that he pardoned iniquity,\ntransgression and sin\"; that he \"made haste, and bowed his head\ntoward the earth, and worshipped\" (Exo 34:8).\n\n\"And Noah builded an altar.\" Although this altar be the first that\nwe read of, yet forasmuch as there was before a blessed church,\nand also an open profession of godliness, together with offering\nsacrifice, in all probability this was not the first altar that\nwas builded unto the Lord. Besides, we read not of any immediate\nrevelation, from which Noah had light and instruction to build it.\nThe text only saith, he built an altar unto the Lord; which may be\naptly expounded, according as he was wont in the other world.\n\nThis altar was a type of Christ, as capacitated to bear the sin of\nthe world (for the altar was it, upon which the sacrifices were\nburnt;) wherefore it, in mine opinion, in special respected his\nGodhead, by the power of which he offered himself, that is, his\nflesh. Again it is said, \"The altar sanctifieth the gift\" (Matt\n23:19). So did the Godhead the humanity of Christ, through which\n\"eternal Spirit, he offered himself without spot to God\" (Heb\n9:14). By this altar then this blessed man preached to his family\nthe Godhead and eternity of Christ.\n\n\"And took of every clean beast, and of every clean fowl.\" These\nbeasts and fowls were types of the flesh of the Son of God, as Paul\nin the ninth and tenth chapters to the Hebrews affirms; wherefore\nby this act he also preached to his family the incarnation of the\nLord Christ, how that \"in the fulness of time\" he should in our\nflesh offer himself a sacrifice for us; for as all the ordinances\nof the New Testament ministration preach to us, That Christ is\ncome; so all the ordinances of worship under the Old Testament\npreached to them that were under it, Christ, as yet TO come.\n\n\"Of every clean beast and of every clean fowl.\" This was to shew,\nThat when Christ did come, he should not take hold of the Jew, and\nexclude the Gentile; but that in his flesh he should present unto\nGod EVERY clean beast, and EVERY clean fowl; that is, all the\nelect, both of Jew and Gentile (Acts 10:11-16).\n\nAnd it was requisite that this by Noah should be preached, because\nthe whole world was yet in his family; from whence, at the\nmultiplication of men, if through their rebellion and idolatry they\nlost not this doctrine, they might to all their offspring preach\nthe Lord Jesus.\n\nWherefore, the doctrine of the gospel, had the world been faithful,\nmight have been to this day retained amongst them that now are the\nmost barbarous people.[37]\n\nVer. 21. \"And the Lord smelled a sweet savour; [a savour of rest;]\nand the Lord said in his heart, I will not again curse the ground\nany more for man's sake; for the imagination of man's heart is\nevil from his youth; neither will I again smite any more every\nliving thing, as I have done.\"\n\nThese words more fully shew, that this sacrifice of Noah was a\ntype of the offering up of the body of Jesus Christ, he being said\nto be that blessed sacrifice that is as perfume in the nostrils\nof God: \"He gave himself for us an offering and a sacrifice to\nGod for a sweet-smelling savour\" (Eph 5:2). Besides, this offering\nof Noah was a burnt-offering to God; which burning signified, the\ncurse of God, which Christ was made in his death for us. Wherefore,\nthe burnt offerings were all along a type of him; as by reading\nthe epistle to the Hebrews you may see: \"It is the burnt-offering,\n[saith God,] because of the burning upon the altar all night unto\nthe morning, and the fire of the altar shall be burning in it\"\n(Lev 6:9). Which was a type of the fire of the law, and the guilt\nof sin, that Christ, when he offered himself, should undergo for\nthe sins of man.\n\n\"And the Lord smelled a sweet savour.\" This signifies the content\nand satisfaction that for the sin of the world, God should have by\nthe offering upon of his Son for us upon the cross: Wherefore, he\nis said to be now \"in Christ, reconciling the world unto himself,\nnot imputing their trespasses unto them\" (2 Cor 5:19).\n\nNow it is observable, That Noah was a man of faith long before\nthis. Hence note two things.\n\n1. That men, even of eminent faith have yet need of a continual\nremembrance of the death and sufferings of Christ; yea, and that\nin the most plain and easiest manner to understand.\n\n2. They have need also, notwithstanding they have faith before, to\npresent themselves before God, through Jesus Christ our Lord: For\nas our persons are not accepted, but in and through him, no more\nare our performances; yea, though they be spiritual services or\nsacrifices; it is the blood that maketh the atonement, as well\nfor work as persons (Lev 17:11; Heb 9:21). As he saith in another\nplace, I will accept you with your sweet savour, but not without it\n(1 Peter 2:5; Eze 20:41). As he also said to his church in Egypt,\n\"When I see the blood, I will pass over you, and the plague shall\nnot be upon you to destroy you, when I smite the land of Egypt\"\n(Exo 12:13).\n\n\"And the Lord said in his heart, I will not again curse,\" &c. By\nheart here, we may understand two things.\n\n1. That God was altogether unfeigned in this promise. He spake\nit from his very heart: which we use to count the most sincere\nexpressing of our mind: According to that of the prophet, \"Yea, I\nwill rejoice over them to do them good, and I will plant them in\nthis land assuredly--[in truth, in stability,] with my whole heart,\nand with my whole soul\" (Jer 32:41). Mark, I will rejoice to do\nit, I will do it assuredly, I will do it in truth, even \"with my\nwhole heart, and with my whole soul.\"\n\n2. By his saying, \"In his heart,\" we may understand the secrecy of\nhis purpose; for this doctrine, Of not cursing again, it is hid\nfrom all but those to whom it is revealed by the Spirit of God.\nFor this purpose, in the heart of God, is one of the depths,\nor of the deep things of God, which the spirit of a man cannot\nunderstand. \"Who hath known the mind of the Lord?\" None of all the\nsons of men, but those that have the Holy Ghost: Therefore Paul\napplieth that to himself and fellows, as that which is peculiar\nto them to know, \"We have the mind of Christ\" (1 Cor 2:16). It is\nsaid, that after Christ had by his parables preached his gospel to\nthe world, he in private \"expounded all things to his disciples\"\n(Mark 4:34).\n\nHence note, That they that will hear God speak this, they must be\nnear his very heart. They that are in his heart, may hear it: but\nto them that are without, in parables. This secret, in revelation\nof the gospel, is also expressed in other terms: as, That the\nLord spake \"in mine ears\" (Isa 5:9), and \"it was revealed in mine\nears\" (Isa 22:14). And again, \"Hear now this word that I speak in\nthine ears\" (Jer 28:7).\n\n\"I will not again curse the ground any more.\" These words are also\nunder Moses' veil; for in them is contained the sin of the world,\nand damnation thereof. He said, when he was to bring the flood,\nthat the \"earth was corrupt,\" and that he would \"destroy the earth\"\n(6:11,13); but his great meaning, was, of the sinners that dwelt\ntherein; as the effect of that flood declared. So he saith again,\nhe will not bring any more a flood to destroy the earth; and that\nthe bow in the cloud should be a sign of peace between him and\nthe earth: By all which is meant in special, the men that dwell\non the earth (Psa 114:7; Deu 32:1; Jer 6:19; 22:29); and they are\ncalled, the Ground, and the Earth, because they came from thence.\nSo then, there is, as it were, the foundation of all spiritual\nblessedness couched under these words, \"I will not curse the\nground, I will not destroy man.\" And that this must needs be the\nmeaning thereof, consider, that this promise ariseth from the\nsweet savour that he smelt before in the burnt-offering; which was\na figure of Christ, who was \"made a curse for us\" (Gal 3:13), to\ndeliver us from the curse of the law; that we might through him\nobtain the blessing of forgiveness of sins; to which the curse\nstands directly opposite.\n\n\"I will not again curse the ground for man's sake; for the imagination\nof man's heart is evil from his youth.\" The imagination of man's\nheart was the ground of this dreadful curse; and the effect\nof this curse, was, to lay them up in chains in hell: Wherefore\nPeter saith, These men are \"now in prison.\" The curse therefore,\nin its most eminent extension, reached the souls of those ungodly\nones that were swept away with the flood. But it seems a strange\nargument, or reason rendered of God, why again he would not curse\nthe ground, if it was because of the evil imagination of man's\nheart, this being the only argument that prevailed with him to send\nthe flood. The meaning therefore is rather this, That because of\nthe satisfaction that Christ hath given to God for sin, therefore\nhe said in his heart, he would \"not again curse the ground,\" for\nthe evil imagination of man; that is, he would not do it, for\nwant of a sacrifice that had in it a sufficient propitiation (John\n3:18,19).\n\nHence note, That the great cause now of man's condemnation, is not\nbecause of his inherent pollution, but because he accepteth not,\nwith Noah, of the satisfaction made by Christ; for to all them that\nhave so accepted thereof, there is now no curse nor condemnation\n(Rom 8:1), though still the imagination of their heart be evil. \"If\nany man sin, we have an advocate with the Father, Jesus Christ the\nrighteous\" (1 John 2:1).\n\n\"For the imagination of man's heart is evil from his youth.\" These\nwords seem to insinuate the cause of these evil imaginations; and\nthat is, from the corruption of their youth. Now how soon their\nyouth was corrupted, David shows by these words, \"I was shapen in\niniquity; and in sin did my mother conceive me\" (Psa 51:5). Ezekiel\nalso shows, we were polluted in the day that we were born (Eze\n16:1-8). Further, God to Moses strongly affirms it, in that he\ncommands, That for the firstborn, in whom the rest were included,\nan offering should be offered, by that they were a month old (Exo\n13:13; 34:20). God seems therefore, by this word, to look back to\nthe transgression of our first parents, by whom sin came into our\nnatures; and by so doing he not only intimateth, yea, promiseth\na pardon to personal miscarriages; but assureth us, That neither\nthem, nor yet our inward pollutions, shall destroy us, because of\nthe rest that he found before in Christ (Rom 5).\n\n\"Neither will I again smite any more every living thing, as I have\ndone.\" The creatures therefore also have some kind of benefit by\nthe death and blood of Christ; that is, so as to live, and have a\nbeing; for infinite justice is so perfectly just, as that without\na sacrifice it could not have suffered the world to stand, after\nsin was in the world, but must have destroyed, for the sake of\nsin, the world which he had made.\n\nFor although it be foully absurd to say that beasts and fowls are\ndefiled with sin, as man; yet doubtless they received detriment\nthereby. \"The creature was made subject to vanity, by reason of him\nwho hath subjected the same,\" &c. That is, by Adam's sin. Which\nvanity they also show by divers of their practise; as both in\ntheir enmity to man, and one to another, with which they were not\ncreated; this came by the sin of man. Now that man lives, yea, that\nbeasts live, it is because of the offering up of Christ: Wherefore\nit is said in that of the Colossians, The gospel is \"preached to\nevery creature\"; in every creature under heaven; to wit, in that\nthey live and have a being (1:23).\n\n\"Neither will I again smite any more every living thing, as I have\ndone.\" These words, as I have done, doth not exempt the creature\nfrom every judgment of God, but from this, or such as this; for we\nknow, that other judgments do befall ungodly men now; and if they\ncontinue in final impenitence, they shall partake of far greater\njudgments than to be drowned by the waters of a flood. \"The wicked\nis reserved unto judgment\" (Job 21:30). Yea, the heavens and the\nearth that now are, are \"reserved unto fire,--and perdition of\nungodly men\" (2 Peter 3:7).\n\nVer. 22. \"While the earth remaineth, seed time and harvest, and\ncold and heat, and summer and winter, and day and night, shall not\ncease.\" \"While the earth remaineth.\" These words may have respect\nboth to the words before, and to them that follow after. If they\nrespect the words before, then they are as limits to that large\npromise, of not destroying the world again: not but that the day\nwill come, as I said, in which another general judgment, and that\ntoo far more dreadful than this of water, will overflow the world,\nand every living thing shall again be cut off from the face\nof all the earth: as now by rain of water, then by rain of fire\nand brimstone: Which day and sore judgment, God showed unto men,\nwhen he burned Sodom and Gomorrah with \"fire and brimstone from\nheaven.\" But,\n\n\"While the earth remaineth,\" this shall not be. But in the end, then\nindeed both it and \"the works that are therein, shall [as Peter\nsaith] be burned up\" (2 Peter 3:10). But so long as it remaineth,\nthat is, until it be overtaken with this second, and that too the\nbeginning of eternal judgment, no universal judgment shall overrun\nthe earth: For albeit that since that flood, the earth hath been\nsmitten with many a curse; yet it hath been but here and there, not\nin every place at once. Famines, and earthquakes, and pestilences,\nhave been in divers places, but yet at the same time hath there\nbeen seed time and harvest also (Mark 13:8; Luke 21:11).\n\n\"Seed time and harvest, and cold and heat, and summer and winter,\nand day and night, shall not cease.\" These words were some of the\nfirst, with that of \"the bow in the cloud,\" that prevailed with me\nto believe that the scriptures were the word of God.\n\nFor my reason tells me, they are, and have continued a true\nprophecy, from the day that they were related; otherwise the world\ncould not have subsisted; for take away seed time and harvest,\ncold and heat, &c., and an end is put to the[38] beginning of the\nuniverse.\n\nBesides, if these words be taken in a spiritual sense, they have also\nstood true from that very day; otherwise the church had ceased to\nhave a being long before this: For take away seed time and harvest\nfrom the church, with cold and heat, and day and night, and those\nordinances of heaven are taken from her, which were ordained for\nher begetting and continuation. This head might with much largeness\nbe insisted on; but to pass it, and to come to the next chapter.\n\nCHAPTER IX.\n\nVer. 1. \"And God blessed Noah, and his sons, and said unto them,\nBe fruitful and multiply, and replenish the earth.\"\n\nNoah having thus waded through these great temptations, and being\nmade also to partake of the mercy of God, in preserving and saving\nhim from the evil thereof, and being brought to partake of the\nbeginning of a new world, while the ungodly that were before the\nflood were perished for their iniquity: he receiveth now from the\nmouth of the Lord, before whom he walked before the flood, laws\nand ordinances, as rules by which he should still govern his\nlife before him. But mark, Before he receiveth these rules and\ncommandments, he receiveth blessing from God; blessing, I say, as\nthat which should yet fore-fit him to do his will.\n\n\"And God blessed Noah.\" Blessed him with spiritual and special\ngrace; for without that, no man can walk, with God's acceptance\nbefore him. He blessed him with grace suitable to the work he was\nnow to begin; to wit, for the replenishing and governing the new\nworld God had brought him to: so that Noah did not without precedent\nqualifications take this work upon him. God also gave Caleb and\nJoshua another spirit, and then they followed him fully. That of\nDavid is for this remarkable, \"Who am I, [said he] and what is my\npeople, that we should be able to offer so willingly after this\nsort? for all things come of thee, and of thine own have we given\nthee.\" \"O Lord our God, saith he, all this store that we have\nprepared to build thee an house for thine holy name, cometh of\nthine hand, and is all thine own\" (1 Chron 29:10-16). So is faith,\nlove, strength, wisdom, sincerity, and all other good things\nwherewith and by which we walk with God, worship him, and do his\nwill: all which is comprised in these words, \"I will give them an\nheart to know me, that I am the LORD: and they shall be my people,\nand I will be their God; for they shall return unto me with their\nwhole heart\" (Jer 24:7). \"A new heart also will I give them\" (Eze\n36:25-29). And again, \"I will put my fear in their hearts, that\nthey shall not depart from me\" (Jer 32:37-40).\n\n\"And God blessed Noah and his sons, and said unto them, Be fruitful,\nand multiply, and replenish the earth.\" After he had blessed him,\nthen he tells him what they should do; namely, \"Be fruitful, and\nmultiply.\" This he spake with respect to the seed that he and his\nsons should beget, therewith to people the world; which was now\nthe remaining part of his work, and he had three arguments to\nencourage him thereto. First, He was delivered from the wicked and\nsinners of the old world: 2. He was made the heir of a new world;\nand 3. Was to leave it as an heritage to his children.\n\nThis therefore should teach us, who are brought into the kingdom\nof Christ, that new world that hath taken its beginning in the word\nof the gospel, not to be idle, but to be fruitful, and to labour\nto fill the world with a spiritual seed to God: for as Noah, so\nare we made heirs of this blessed kingdom; and shall also, as that\ngood man, leaven, when we sleep in Jesus, this spiritual seed to\npossess the kingdom after us.\n\nVer. 2. \"And the fear of you and the dread of you shall be upon\nevery beast of the earth, and upon every fowl of the air, upon all\nthat moveth upon the earth, and upon all the fishes of the sea; into\nyour hand are they delivered.\" These words seem to be a promise\nof what shall be a consequence of their putting into practice what\nwas commanded in the verse before; namely, of their being fruitful,\nand of their \"multiplying in the earth.\" Hence note, That the\nfaithful observation of God's word, puts majesty, and dread, and\nterror upon them that do it: Therefore it is said, that when the\nchurch is \"fair as the moon, and clear as the sun, she is terrible\nas an army with banners\" (Cant 6:4,10). The presence of godly\nSamuel made the elders of Bethlehem tremble; yea, when Elisha was\nsought for by the king of Syria, he durst not engage him, but with\nchariots and horses, and an heavy host (2 Kings 6:13,14). Godliness\nis a wonderful thing, it commandeth reverence, and the stooping\nof the spirits, even of the world of ungodly ones (Acts 5:13).\n\n\"And the fear of you and the dread of you shall be upon every beast.\"\nThis is true in the letter; for because there is upon man, as man,\nmore of the image and similitude of God, than there is upon other\ncreatures; therefore the beasts, and all the creatures, are made\nto stoop and fall before them; yea, though in themselves they are\nmighty and fierce. Every kind [or, nature] of birds, and of serpents,\nand things in the sea, is tamed, and hath been tamed by mankind\n(James 3:7).\n\nBut to allegorize the word, for by the word, ungodly men are\nbeasts; then, as I said before, godliness puts such a majesty and\ndread upon the professors of it, that their enemies are afraid of\nthem; yea, even then when they rage against them, and lay heavy\nafflictions upon them. It is marvellous to see in what fear the\nungodly are, even of godly men, and godliness; in that they stir\nup the mighty, make edicts against them; yea, and raise up armies,\nand what else can be imagined, to suppress them; while the persons\nthus opposed, if you consider them as to their state and capacity\nin this world; they are most inconsiderable; but as a dead dog,\nor a flea (1 Sam 24:14). O but they are clothed with godliness!\nThe image and presence of God is upon them! This makes the beasts\nof this world afraid. One of you shall chase a thousand.\n\n\"Into your hands are they delivered.\" That is, the beasts, birds,\nand fish of the sea (as David saith) to be for the service of\nman. But again, This is also true in a higher nature; for taking\nthese beasts, &c. for men, even they are delivered into the hand\nof the church, by whose doctrine, power and faith, they are smitten\nwith severest judgments (2 Cor 2:15,16). Laying all that reject\nthem even in the depth of death, and smiting them \"with all plagues\nas often as they will\" (Rev 11:6). The world is therefore in our\nhand, and disposed of by our doctrine, by our faith and prayers,\nalthough they think far otherwise, and shall one day feel their\njudgments are according.\n\nVer. 3. \"Every moving thing that liveth shall be meat for you; even\nas the green herb have I given you all things.\"\n\nFrom these words some would insinuate, that before the flood men\nlived only upon herbs, not eating flesh; as here they have authority\ngranted to do: but, in mine opinion, such should be mistaken, for\nthis reason, if there were no other: because they offered sacrifice\nbefore; sacrifices, I say, as types and representatives to the church,\nof the death and sufferings of Christ. Now, of such sacrifices the\nofferers used to eat, as is clear by the lamb of the passover, and\nmany other offerings: so that these words seem to be but a renewing\nof their former privileges, not a granting new liberty to the\nworld.\n\n\"Every moving thing.\" This must be taken with this restriction,\nThat is wholesome and good for food: for by the law of nature,\nnothing of that is forbidden to man, though for some significations\nmany such creatures were forbidden us to use for a time (Deu 14).\n\n\"Even as the green herb.\" For which they expressly had liberty\ngranted them, in the first chapter of this book (v 29). And this\nliberty might afresh be here repeated, from some scruple that might\narise in Noah, &c. He remembering that the world before might, for\nthe abuse of the creatures of God, as well as for the abuse of his\nworship, be drowned with the flood; for sometimes the abuse of\nthat which is lawful to one, may be a snare, abuse and stumbling\nto another (1 Cor 7:1; 8).\n\nVer. 4. \"But flesh with the life thereof, which is the blood thereof\nshall ye not eat.\"\n\nThis law seems to be ceremonial, although given long before Moses\nwas; as also some sacrifices and circumcision were (John 7:22).\nWherefore we must seek for the reason of this prohibition. \"Whatsoever\nman [saith God] there be of the house of Israel,--that eateth any\nmanner of blood, I will even set my face against that soul that\neateth blood, and will cut him off from among his people.\" Why?\n\"For the life of the flesh is in the blood: and I have given it\nto you upon the altar to make an atonement for your souls: for it\nis the blood that maketh an atonement for the soul. Therefore I\nsaid unto the children of Israel, No soul of you shall eat blood\"\n(Lev 17:10-12). Again, As here the prohibition is only concerning\nblood; so in another place, the word is as well against our eating\nthe fat; \"It shall be a perpetual statute for your generations,\nthroughout all your dwellings, that ye neither eat fat nor blood.\"\nAnd the reason rendered, is, For \"all the fat is the LORD'S\" (Lev\n3:16,17).\n\nSo then the meaning, the spiritual meaning, seems to be this, That\nforasmuch as the blood is the life, and that which maketh the\natonement; and the fat, the glory, and the Lord's; therefore they\nboth were to be offered to the Lord. That is, we ought always to offer\nthe merit of our salvation to God, by a continual acknowledgment,\nthat it was through the blood of Christ; and we ought always to give\nhim the glory thereof, and this is the fat of all our performances\n(Isa 25:6). Now this is so blessed a thing, and calleth for that\ngrace, that every professor hath not, every one cannot ascribe\nto the blood of the Lamb, the whole of his reconciliation to God;\nnor offer up the fat, the glory, which is God's, to the Lord for\nso great a benefit: this is the benefit of a peculiar people, even\nof \"the priests the Levites, the sons of Zadok, [or they that are\njustified, or just thereby; (For so Zadok signifies)] that kept the\ncharge of my sanctuary, when the children of Israel went astray\nfrom me; they shall come near to me, to minister unto me, and\nthey shall stand before me to offer unto me the fat and the blood,\nsaith the Lord God\" (Eze 44:15).\n\nWherefore, for men to ascribe to their own works the merit of their\nsalvation, or to take the glory thereof to themselves; it is as\neating the blood and the fat themselves, and they shall be cut\noff from the people of God.\n\nVer. 5. \"And surely your blood of your lives will I require; at the\nhand of every beast will I require it, and at the hand of man; at\nthe hand of every man's brother, will I require the life of man.\"\n\nThese words are spoken to the church, which then resided in this\nfamily: Not but that God will avenge the blood that is wrongfully\nshed, though the person murdered be most carnal and irreligious.\n\"A man that doeth violence to the blood of any person, shall flee\nto the pit; let no man stay him\" (Pro 28:17).\n\nBut I say, these words respect the church in a more special and\neminent way. \"Surely [saith God] your blood of your lives will I\nrequire.\" Thus also David insinuates the thing: \"when he maketh\nthe inquisition for blood, he remembereth them: [the saints and\ngodly in special,] he forgetteth not the cry of the humble,\" the\nafflicted (Psa 9:12).\n\n\"At the hand of every beast will I require it.\" The beasts are here\nalso to be taken for men, to whom they are frequently likened in\nscripture; and that because they have cast off human affections;\nand, like savage creatures, make a prey of those that are better\nthan themselves. Ignorance therefore or brutishness, O thou wicked\nman! will not excuse thee in the day of judgment; all the injuries\nthat thou doest to the people of God, shall for certain be required\nof thee.\n\n\"At the hand of man will I require it.\" By man here, we may\nunderstand, such as have greater placed and shew of reason wherewith\nthey manage their cruelty, than those that are as the natural beast:\nfor all persecutors are not brutish alike; some are in words as\nsmooth as oil; others can shew a semblance of reason of state,\nwhy they should see \"the righteous for silver, and the poor for a\npair of shoes\" (Amos 2:6). These act, to carnal reason, like men,\nas Saul against David, for the safety of his kingdom; but these\nmust give an account of their cruelty, for blood is in their hands.\n\n\"At the hand of every man's brother will I require the life of man.\"\nThis word brother may reach to all the apostatized hypocrites that\nforsake or betray the godly, for brother shall betray the brother\nto death (Matt 10:21). Such are spoken of in Isaiah, \"Your brethren\nthat hated you, [saith God,] and that cast you out for my name's\nsake, said, Let the LORD be glorified: but he shall appear to your\njoy, and they shall be ashamed\" (Isa 65:5). So that let them be\nas vile as the brute, or as reasonable in appearance as men, or\nas near in relation as a brother; neither their ignorance, nor\ntheir reason, nor their relation to the saints, shall secure them\nfrom the stroke of the judgment of God. Ver. 6. \"Whoso sheddeth\nman's blood, by man shall his blood be shed: for in the image of\nGod made he man.\"\n\nIn these words we have both a threatening and a command; and the\nsame words carry both: \"By man shall his blood be shed,\" there is\nthe threatening; \"By man shall his blood be shed,\" there is the\ncommand. For as they threaten, so they instruct us, that he is\nworthy of the loss of his own blood, that doth wickedly shed the\nblood of another (Matt 26:52; Rev 13:10). Blood for blood, equal\nmeasure: As he also saith elsewhere, An eye for an eye, a tooth\nfor a tooth (Exo 21:24), wound for wound, burning for burning (Lev\n24:20; Deu 19:21).\n\n\"For in the image of God made he man.\" This seems as the reason\nof this equal law; because no man can slay his neighbour, but he\nstriketh at the image of God. It is counted a heinous crime for\na man to run his sword at the picture of a king, how much more to\nshed the blood of the image of God? \"He that mocketh, or oppresseth,\nthe poor reproacheth his Maker; but he that honoureth him, hath\nmercy on the poor\" (Pro 14:31; 17:5). And if so, how much more do\nthey reproach, yea, despise and abhor their Maker, that slay and\nmurder his image! But most of all those do prove themselves the\nenemies of God, that make the holiness, the goodness, the religion\nand sobriety that is found in the people of God, the object of their\nwrath and hellish cruelty. Hence murder is, in the New Testament,\nimputed to that man that hated holy and godly man: \"He that hateth\nhis brother, is a murderer; and ye know that no murderer hath\neternal life abiding in him\" (1 John 3:15).\n\nVer. 7l. \"And you, be ye fruitful, and multiply; bring forth\nabundantly in the earth, and multiply therein.\" Thus he doubleth\nthe blessing and command, of multiplying and increasing the church\nin the earth, for that is the delight of God, and of Christ.\n\nVer. 8, 9. \"And God spake unto Noah, and to his sons with him,\nsaying, And I, behold, I establish my covenant with you, and with\nyour seed after you.\"\n\nGod having thus blessed them, and given them laws and judgments\nto walk by, for the further confirmation of their hope in God, he\npropoundeth to them the immutability of his mind, by the establishing\nof his covenant with them; for a covenant is that, which not only\nconcludeth the matter concerned between the persons themselves;\nbut it provideth remedy against after temptations, and fears, and\nmistrusts, as to the faithful performance of that which is spoken\nof. As Laban said to Jacob, \"Now therefore [said he] come thou,\nlet us make a covenant, I and thou; and let it be for a witness\nbetween me and thee\" (Gen 31:44). Thus also the apostle insinuates;\nwhere making mention of the promise and oath of God, he saith, this\npromise and oath are both immutable, that \"we might have a strong\nconsolation, [or always ground for great rejoicing] who have fled\nfor refuge to lay hold upon the hope set before us\" (Heb 6:18).\n\nThis covenant therefore, it was for the encouragement of Noah and\nhis sons, that they might walk before God without fear. Yea, it\nwas to maintain their hope in his promise of forgiveness, though\nthey should find their after-performances mixed with infirmities;\nfor so he had told them before, namely, \"That he would not again\ndestroy the earth for man's sake, albeit the imagination of man's\nheart be evil from his youth. I will establish my covenant with\nyou, and with your seed after you.\"\n\nVer. 10. \"And with every living creature that is with you: of the\nfowl, of the cattle, and of every beast of the earth with you;\nfrom all that go out of the ark, to every beast of the earth.\"\nThese words respect the whole creation (see chapter 8); for all\nthe things in the world, devils only excepted, have a benefit\nby this covenant of God. And hence it is, that not man only, but\n\"every thing that hath breath,\" is commanded to \"praise the Lord\"\n(Psa 150:6): But observe it; as for the sin of man, they before\nwere destroyed by the flood; so now by reason of the mercy of\nGod to man, they are spared, and partake of mercy also. This is\nintimated by these words: \"Every creature that is with you; every\nbeast of the earth with you.\"\n\nVer. 11. \"And I will establish my covenant with you, neither shall\nall flesh be cut off any more by the waters of a flood; neither\nshall there any more be a flood to destroy the earth.\"\n\nThis is the sum of the covenant, as it respecteth the letter, and\nthe type, and the whole creation in general. But yet as to the\nspirit and gospel of it, the Holy Ghost must needs have a further\nreach, an intention of more glorious things, as may further be\nshewed anon.\n\n\"And I will establish my covenant with you.\" For you that are men,\nand especially the members of the church, have the most peculiar\nshare therein.\n\n\"Neither shall all flesh be cut off any more by the waters of\na flood.\" For because of my covenant which I establish with you,\nI will spare them also, and give them the taste of my mercy and\ngoodness.\n\n\"Neither shall there any more be a flood to destroy the earth.\"\nThis covenant therefore, is not of that nature as the covenant\nwas which was made with Adam, to wit, a covenant of works, as the\nonly conditions of life; for by that was the ground, for man's\nsin, accursed, accursed, and accursed again. But now the Lord goeth\nanother way, the way of grace, and forgiveness of sins: Wherefore\nnow, not the curse, but the mercy of God, comes in on the back and\nneck of sin, still sparing and forgiving man, the great transgressor,\nand the beast, &c. and the earth, for the sake of him.\n\nVer. 12, 13. \"And God said, This is the token of the covenant which\nI make between me and you and every living creature that is with\nyou, for perpetual generations. I do set my bow in the cloud, and\nit shall be for a token of a covenant between me and all the earth.\"\n\nSo then, the way to find out the covenant, what that is, it is to\nsee if we can find out this token of it; to wit, the BOW, of which\nthe rainbow is but a type. I find then by the scriptures, where\nthis BOW is mystically spoken of, that the Lord Jesus Christ\nhimself is encompassed with the bow. The first is this:\n\n\"And above the firmament that was over their heads was the likeness\nof a throne, as the appearance of a sapphire stone: and upon the\nlikeness of the throne was the likeness, as the appearance of\na man above upon it. And I saw, as the colour of amber, as the\nappearance of fire round about within it, from the appearance of\nhis loins even upward, and from the appearance of his loins even\ndownward, I saw as it were the appearance of fire, and it had\nbrightness round about. As the appearance of the bow that is in the\ncloud in the day of rain, so was the appearance of the brightness\nround about. This was the appearance of the likeness of the glory\nof the LORD\" (Eze 1:26-28), the man, the Lord's Christ, &c.\n\nThe second scripture is this. \"I was in the Spirit: and, behold a\nthrone was set in heaven, and one sat on the throne. And he that sat\nwas to look upon like a jasper and a sardine stone: and there was\na rainbow round about the throne, in sight like unto an emerald\"\n(Rev 4:2,3). In these two texts there is mention of the rainbow,\nthat was, not to be the covenant, but the token or sign thereof.\nNow then the covenant itself must needs be the man that was set\nin the midst of the bow upon the throne; for so he saith by the\nprophet, \"I the LORD have called thee in righteousness, and will\nhold thine hand, and will keep thee, and give thee for a covenant\nof the people\" (Isa 42:6). The covenant therefore is Jesus Christ\nthe Saviour, whom the bow in the clouds was a sign or a token of.\nSo then the sum of the text is this, That God, for the sake of\nthe Lord Jesus Christ, will not again all the days of the earth,\nbring an universal judgment upon the creature, as in the days of\nNoah, and of the old world he did; for Christ by the worth of his\nblood and righteousness hath pacified the justice of the law for\nsin. So then the whole universe standeth not upon a bottom of its\nown, but by the word and power of Christ (Heb 1:2,3). \"The earth\n[said he] and all the inhabitants thereof are dissolved: I bear\nup the pillars of it\" (Psa 75:3).\n\nQuest. But how must Christ be reckoned of God, when he maketh him\nthe poize against all the sin of the world.\n\nThe prophet tells us thus: He shall be the covenant of the people,\nor he shall be accounted the conditions and worth of the world; He\nshall be the covenant, or works, or righteousness of the people;\nfor, He as the high-priest under the law, is set for the people\nto Godward; that is, he standeth always in the presence of God,\nas the complete obedience of the people. So then, so long as the\nLord Christ bears up his mediatorship, God in justice will neither\ndestroy the world, nor the things that are therein.\n\nIn this covenant therefore, the justice as well as the mercy of God\nis displayed in its perfection, inasmuch as without the perfection\nof the mediator Christ, the world could not be saved from judgment.\n\nVer. 14. \"And it shall come to pass, when I bring a cloud over the\nearth, that the bow shall be seen in the cloud.\"\n\nBy these words the Lord looks back to the flood that before had\ndrowned the earth; for in these clouds there was no bow, no token\nof Christ, or of the mercy of God. But now, saith God, I will do\nfar otherwise; from henceforth when I bring a cloud, and there\nbe showers of rain on the earth, these clouds shall not be as the\nother. But \"my bow shall be therein.\"\n\nThe cloud then that here is spoken of, must be understood of the\njudgment of God for sin, like those before, and at the overthrow of\nthe world; only with this difference, they were clouds, judgments\nwithout mercy, but these judgments mixed therewith; and often the\nclouds are thus to be understood. Job when he curseth his day,\nsaith, \"Let a cloud dwell upon it\" (3:5). So the judgments of God\nupon Zion, are called the covering of a cloud (Lam 2:1). So in Joel\nalso, to the darkness of clouds, are the judgments of the church\ncompared (2:2); yea, that pillar that went before the children of\nIsrael, it being a judgment to the people of Egypt, goes under this\nepithet, as a term most fit to express this judgment by, \"it was\na cloud and darkness to them\" (Exo 14:20).\n\nAnd now to the cloud in hand, the cloud in which is the bow, the\ncloud of rain, although by the mercy and grace of God it is so\ngreat a blessing as it is, yet it sometimes becomes a judgment,\nit comes for correction, as a rod to afflict the inhabitants of\nthe world withal (Job 37:13). Thus it was in the days of Ezra,\nand very often both before and since (10:12-14).\n\n\"The bow shall be seen in the cloud.\" This is the mercy of God to\nthe world, and that by which it hath been hitherto preserved; \"The\nbow shall be seen in the cloud.\" You know I told you of the bow\nbefore, that it was a sign or token of the covenant of God with\nthe world, and that the covenant itself was Christ, as given of\nGod unto us, with all his good conditions, merit, and worth. So\nthen, in that, God \"set this bow in the cloud,\" and especially\nin the clouds that he sends for judgment, he would have the world\nremember, that there comes no judgment as yet on the world, but\nit is mixed with, or poized by the mercy of God in Christ.\n\n\"The bow shall be seen in the cloud.\" This may respect God, or the\nworld, that is, the seeing of the bow in the cloud; if it respect\nGod, then it tells us he in judgment will remember mercy; if it\nrespect the world, then it admonisheth us not to despond, or sink\nin despair under the greatest judgment of God, for the bow, the\ntoken of his covenant, is seen in the judgments that he executeth.\n\nWhen the vision of the ruin of Jerusalem was revealed to the prophet\nEzekiel, he saw that yet Christ sat under the bow (1:28).\n\nWhen antichrist was to come against the saints of God, the commission\ncame from Christ, as he sat \"under the bow\" (Rev 4:3). This John\ndid see and relate, of which we should take special notice: for\nby this token God would have us to know that these clouds, though\nthey come for correction, yet not to destroy the church. My bow\nshall be seen in the cloud.\n\nVer. 15. \"And I will remember my covenant, which is between me and\nyou, and every living creature of all flesh; and the waters shall\nno more become a flood to destroy all flesh.\"\n\n\"And I will remember my covenant.\" Much like this is that of the\nLord to Israel, when they are under all, or any of those forty\njudgments mentioned (Lev 26). If they shall confess their iniquity,\n[saith he,] and the iniquity of their fathers, &c., \"Then will I\nremember my covenant with Jacob, and also my covenant with Isaac,\nand also my covenant with Abraham will I remember; and I will\nremember the land\" (Lev 26:40-42). His usual way in other sayings\nis, to begin with Abraham, but here he ends with him; and the reason\nis, because there, as it were, the great promise of the Messiah\nto that people began, \"Saying, in thy seed shall all nations be\nblessed.\"\n\n\"And I will remember my covenant which is between me and you.\" We\nread not here of any compact or agreement between Noah and God\nAlmighty; wherefore such conditions and compacts could not be\nthe terms between him and us. What then? why that covenant that\nhe calls his, which is his gift to us, \"I will give thee for a\ncovenant,\" this is the covenant which is between God and us: \"There\nis one God, and one mediator between God and man, the man Christ\nJesus.\" This then is the reason why all the waters, why all the\njudgments of God, and why all the sins that have provoked those\njudgments, cannot become a flood to destroy all flesh.\n\nVer. 16. \"And the bow shall be in the cloud; and I will look upon\nit, that I may remember the everlasting covenant between God and\nevery living creature of all flesh that is upon the earth.\"\n\n\"And the bow shall be in the cloud.\" this is a kind of a repetition;\nfor this he had told us before, saying, \"I do set my bow in the\ncloud,\" and \"the bow shall be seen in the cloud\": which repetition\nis very needful, for it is hard for us to believe that Christ\nand grace are wrapped up in the judgments of God (1 Peter 1:12).\nWherefore it had need be attested twice and thrice. \"To write the\nsame things to you,\" saith Paul, \"to me indeed is not grievous,\nbut for you it is safe\"(Phil 3:1).\n\n\"And I will look upon.\" A familiar expression, and suited to our\ncapacity, and spoken to prevent a further ground of mistrust; much\nlike to that of God, when he was to send the plague upon Egypt:\n\n\"The blood, saith God, [of the Lamb,] shall be to you for a token\nupon the houses where ye are: and when I see the blood I will pass\nover you, and the plague shall not be upon you, to destroy you,\nwhen I smite the land of Egypt\" (Exo 12:13).\n\n\"And I will look upon it that I may remember.\" Not that God is\nforgetful, \"He is ever mindful of his covenant.\" But such expressions\nare used to shew and persuade us that the whole heart and delight\nof God is in it. \"That I may remember the everlasting covenant.\"\nThis word covenant is also the sixth repetition thereof; my\ncovenant, the covenant, a covenant, and the everlasting covenant.\nO how fain would God beat it into the heads of the world, that he\nhath for men a covenant of grace.\n\n\"The everlasting covenant.\" Because the parties on both sides are\nfaithful, perfect, and true; the Father being the one, and the Son\nof his love the other; for this covenant, as I said before, is\nnot a compact and agreement betwixt God and the world, but his\nSon, as his gift to men, is set for them to Godward (Zech 9:11).\nSo that what conditions there are, they are perfectly found in\nChrist, by whose blood the covenant is sealed and established,\nand indeed becomes everlasting, hence it is called \"the blood of\nthe everlasting covenant\" (Heb 13:20). And again, the New Testament\nis said to be in this blood. Besides, the promises are all in\nChrist, I mean the promises of this covenant; in him they are yea,\nand in him amen, to the glory of God the Father: now they being\nall in him, and yea and amen no where else, the covenant itself\nmust needs be of pure grace and mercy, and the bow in the cloud,\nnot qualifications in us, [but] the proper token of this covenant.\n\nVer. 17. \"And God said unto Noah, This is the token of the covenant,\nwhich I have established between me and all flesh that is upon\nthe earth.\"\n\nBehold a repetition of all things that were essential either to the\ncovenant itself, or to our faith therein, the making of the covenant,\nthe looking on the covenant, and the token of the covenant; how\noften are they mentioned, that we might be more fully convinced of\nthe unchangeable nature of it. As Joseph said unto Pharaoh, \"For\nthat the dream was doubled unto Pharaoh twice, it is because the\nthing is established by God\" (Gen 41:32).\n\n\"And God said unto Noah.\" Where God loveth, he delighteth to apply\nhimself to such, in a more than general way; he singleth out the\nperson, Noah, Abraham, and the like. \"I know thee by name,\" saith\nhe to Moses, and \"thou hast found grace in my sight.\"\n\n\"This is the token of the covenant.\" It still wants beating into\npeople's heads, where they should look for the covenant itself,\nto wit, the throne which the rainbow compasseth round about; for\nthat is the token of the presence of the Messias, and thither\nwe are to look for salvation from all plagues, and from all the\njudgments that are due to sin: The Lord for Christ's sake forgave\nyou, this is the token of the covenant.\n\n\"Of the covenant which I have established.\"\n\nThis word \"I,\" as also hinted before, doth intimate that this covenant\nis the covenant of grace and mercy, for a covenant of works cannot\nbe established; that is, settled between God and men, before\nboth parties have either by sureties, or performance ratified and\nconfirmed the same. Indeed it may be so established, as that God\nwill appoint no other; but to be so established, as to give us the\nfruits thereof, that must be the effects of his being well pleased\nwith the conditions of those concerned in the making thereof. But\nthat is not the world, but the Son of God, and therefore it is called\nhis covenant, and he \"as given to us of God,\" is so reckoned our\ncondition and worth (Zech 9:11).\n\n\"Which I have established.\" To wit, upon better promises than\nduties purely commanded, or than the obedience of all the angels\nin heaven. I have established it in the truth and faithfulness, in\nthe merit and worth of the blood of my Son, of whom the rainbow\nthat you see in the cloud is a token.\n\nVer. 18. \"And the sons of Noah, that went forth of the ark, were\nShem, and Ham, and Japheth: and Ham is the father of Canaan.\"\n\nBy these words Moses is returned again to the history of Noah.\n\"And the sons of Noah that went forth of the ark.\" If these words,\n\"that went forth of the ark,\" bear the emphasis of this part of the\nverse, then it may seem that Noah had more children than these;\nbut they were not accounted of; for they being ungodly, as the rest\nof the world, they perished with them in their ungodliness. These\nonly went in, and came out of the ark with him;[39] to wit,\n\n\"Shem, and Ham, and Japheth.\" The names thus placed are not according\nto their birth; for Japheth was the elder, Ham the younger, and\nShem the middlemost of the two.\n\nShem therefore takes the place, because of his eminency in godliness\n(9:24); also, because from him went the line up to Christ (10:2).\nFor which cause also the family of the sons of Judah, though he\nwas but the fourth son of Israel, was reckoned before the family\nof Reuben, Jacob's first born; or before the rest of the sons of\nhis brethren (1 Chron 2:3). Sometimes persons take their place in\ngenealogy, from the fore-sight of the mightiness of their offspring.\nThus was Ephraim placed before Manasseh; for \"truly [said Jacob]\nhis younger brother shall be greater than he\" (Gen 43:17-20). And\nhe set Ephraim before Manasseh.\n\nHam is the next in order; not for the sake of his birthright, or\nbecause he was much, if anything, now for godliness; but for that\nhe was the next to be eminent in his offspring, for opposing and\nfighting against the same.\n\nShem and Ham therefore the two heads, or chief, from whence sprang\ngood and evil men, by way of eminency. \"Ham is the father of\nCanaan,\" or of the Canaanites, the people of God's curse, whom the\nsons of Shem who afterwards sprang from Abraham, Isaac, and Jacob,\nwere to cut off from the earth, for their most high abominations.\n\nJapheth comes in, in the first place, as one that at present was\nleast concerned either in the mercy or displeasure of God; being\nneither, in his offspring, to be devoutly religious, nor yet\nincorrigibly wicked, though afterwards he was to be persuaded to\ndwell in the tents of Shem.\n\nVer. 19. \"These are the three sons of Noah; and of them was the\nwhole earth overspread.\"\n\nThus though Noah's beginning was small, his latter end did greatly\nincrease.\n\nVer. 20, 21. \"And Noah began to be an husbandman, and he planted\na vineyard:--And he drank of the wine, and was drunken; and he\nwas uncovered within his tent.\"\n\nThis is the blot in this good man's scutcheon; and a strange blot\nit is, that such an one as Noah should be thus overtaken with\nevil! One would have thought that Moses should now have began\nwith a relation of some eminent virtues, and honourable actions\nof Noah, since now he was saved from the death that overtook\nthe whole world, and was delivered, both he and his children, to\npossess the whole earth himself. Indeed, he stepped from the earth\nto the altar; as Israel of old did sing on the shore of the red\nSea: But, as they, he soon forgat; he rendered evil to God for\ngood.[40]\n\nNeither is Noah alone in this matter: Lot also being delivered from\nthat fire from heaven that burnt up Sodom and Gomorrah, falls soon\nafter into lewdness with the children of his body, and begetteth\nhis own two daughters with child (Gen 19:30-36).\n\nGideon also, after he was delivered out of the hands of his enemies,\ntook that very gold which God had given him, as the spoil of them\nthat hated him, and made himself idols therewith (Judg 8:24-27).\nWhat shall I say of David? and of Solomon also, who after he had\nbeen twenty years at work for the service of the true God, both in\nbuilding and preparing for his worship, and in writing of Proverbs\nby divine inspiration; did, after this, make temples for idols;\nyea, almost for the gods of all countries? Yea, he did it when\nhe was old, when he should have been preparing for his grave, and\nfor eternity. \"It came to pass, when Solomon was old, that his\nwives turned away his heart after other gods:--For Solomon went\nafter Ashtoreth, the goddess of the Zidonians; and after Milcom,\nthe abomination of the Ammonites.--He did also build an high place\nfor Chemosh, the abomination of Moab, in the hill that is before\nJerusalem; and for Molech, the abomination of the children of\nAmmon. And likewise did he for all his strange wives, which burnt\nincense and sacrificed unto their gods\" (1 Kings 11:4-8).\n\nAll these sins were sins against mercies; yea, and doubtless against\ncovenants, and the most solemn resolutions to the contrary. For\nwho can imagine, but that when Noah was tossed with the flood,\nand Lot within the scent and smell of the fire and brimstone that\nburnt down Sodom, with his sons, and his daughters; and Gideon,\nwhen so fiercely engaged with so great an enemy, and delivered by\nso strange a hand; should in the most solemn manner both promise and\nvow to God. But behold! now they in truth are delivered and saved,\nthey recompense all with sin. Lord, what is man! \"How--abominable\nand filthy is man, which drinketh iniquity like water\" (Job 15:16).\nLet these things learn us to cease from man, \"whose breath is in\nhis nostrils: for wherein is he to be accounted of?\" (Isa 2:22).\nIndeed, it is a vain thing to build our faith upon the most godly\nman in the world, because he is subject to err; yea, far better\nthan He, was so.\n\nIf Noah, and Lot, and Gideon, and David, and Solomon, who wanted\nnot matter from arguments, and that of the strongest kind; as\narguments that are drawn from mercy and goodness be, to engage to\nholiness, and the fear of God; yet after all, did so foully fall,\nas we see: let us admire grace, that any stand; let the strongest\nfear, lest he fearfully fall; and let no man but Jesus Christ himself\nbe the absolute platform and pattern of faith and holiness. As the\nprophet saith, \"Let us cease from man.\" But to return:\n\n\"And Noah began to be an husbandman.\" This trade he took up for\nwant of better employment; or rather, in mine opinion, from some\nliberty he took to himself, to be remiss in his care and work, as\na preacher. For seeing the church was now at rest, and having the\nworld before them, they still retaining outward sobriety, poor\nNoah, good man, now might think with himself, \"I need not now be\nso diligent, watchful and painful in my ministry as formerly; the\nchurch is but small, without opposition, and also well settled in\nthe truth; I may now take to myself a little time to tamper with\nworldly things.\" So he makes an essay upon husbandry. \"He began\nto be an husbandman.\" Ha, Noah! it was better with thee when thou\nwast better employed! Yea, it was better with thee, when a world\nof ungodly men set themselves against thee! Yea, when every day\nthy life was in danger to be destroyed by the giants, against whom\nthou wast a preacher above a hundred years! For then thou didst\nwalk with God; Then thou wast better than all the world; but now\nthou art in the relapse!\n\nHence note, That though the days of affliction, of temptation and\ndistress, are harsh to flesh and blood; yet they are not half so\ndangerous as are the days of peace and liberty. Wherefore Moses\npre-admonished Israel, That when they had received the land of\nCanaan, and had herds, and silver and gold in abundance, that then\ntheir heart be not lifted up to forget the Lord their God. Jesurun\nkicked when he was fat. O! When provender pricks[41] us, we are\napt to be as the horse or mule, that is without understanding (Deu\n8:10-15).\n\n\"He planted a vineyard: and he drank of the wine, and was drunken.\"\nAlthough in the course of godliness, many men have but a speculative\nknowledge of things; yet it is not so in the ways of this world\nand sin, the practical part of these things are lived in by all\nthe world. They are sinners indeed, \"He drank of the wine.\"\n\n\"He drank of the wine, and was drunken.\" The Holy Ghost, when it\nhath to do with sin, it loveth to give it its own name: drunkenness\nmust be drunkenness, murder must be murder, and adultery must bear\nits own name. Nay, it is neither the goodness of the man, nor his\nbeing in favour with God, that will cause him to lessen or mince\nhis sin. Noah was drunken; Lot lay with his daughters; David killed\nUriah; Peter cursed and swore in the garden, and also dissembled\nat Antioch. But this is not recorded, to the intent that the name\nof these godly should rot or stink: but to shew, that the best\nmen are nothing without grace; and, \"that he that standeth, should\nnot be high minded, but fear.\" Yea, they are also recorded, for the\nsupport of the tempted, who when they are fallen, are oft raised\nup by considering the infirmities of others. \"Whatsoever things\nwere written aforetime were written for our learning, that we\nthrough patience, and comfort of the scriptures might have hope\"\n(Rom 15:4).\n\n\"And he was uncovered within his tent.\" That is, he lay like a\ndrunken man, that regarded not who saw his shame. Hence note, how\nbeastly a sin drunkenness is; it bereaveth a man of consideration,\nand civil behaviour; it makes him as brutish and shameless as a\nbeast; yea, it discovereth his nakedness to all that behold.\n\n\"And he was uncovered.\" That is, lay naked, Behold ye now, that\na little of the fruit of the vine, lays gravity, grey hairs, and\na man that for hundreds of years was a lover of faith, holiness,\ngoodness, sobriety, and all righteousness; shamelessly, as the\nobject to the eye of the wicked, with his nakedness in his tent.\n\n\"He was uncovered within his tent.\" The best place of retirement\nhe had, but it could not hide him from the eye of the ungodly; it\nis not therefore thy secret chamber, nor thy lurking in holes,\nthat will hide thee from the eye of the reproacher: nothing can\ndo this but righteousness, goodness, sobriety and faithfulness to\nGod; this will hide thee; these are the garments, which, if they\nbe on thee, will keep thee, that the shame of thy nakedness do\nnot appear (Rev 16:15).\n\nVer. 22. \"And Ham, the father of Canaan, saw the nakedness of his\nfather, and told his two brethren without.\"\n\nHam was the unsanctified one, the father of the children of the\ncurse of God. He saw the nakedness of his father, and he blazed\nabroad the matter. Hence note, That the wicked and ungodly man,\nis he that doth watch for the infirmities of the godly: as David\nsays, They watched for my halting. Indeed, they know not else how\nto justify their own ungodliness; but this, instead of excusing\nthem of their wickedness, doth but justify the word against them;\nfor by this they prove themselves graceless, and men that watch\nfor iniquity. \"Let them not say in their hears [said David] Ah!\nso would we have it\" (Psa 35:25). Ammon said, \"Aha! against the\nsanctuary when it was profaned; and against the land of Israel\nwhen it was desolate, and against the house of Judah when it went\ninto captivity\" (Eze 25:3). The enmity that is in the hearts of\nungodly men, will not suffer them to do otherwise; when they see\nevil befall the saint, they rejoice and skip for joy (Eze 26:2;\n36:2).\n\n\"He saw the nakedness of his father.\" Hence note, That saints can\nrarely slip, but the eyes of the Canaanites will see them. This\nshould make us walk in the world with jealous eyes, with eyes that\nlook round about, not only to what we are and do, but also, how\nwhat we do is[42] resented in the world (Gen 13:7). Abraham was\ngood at this, and so was Isaac and Jacob (34:30); for they tendered\nmore the honour and glory of God, than they minded their own\nconcerns.\n\n\"He saw the nakedness of his father.\" Who was the nearest and dearest\nrelation he had in the world; yet neither relation nor kin, nor\nall the good that his father had done him, could keep his polluted\nlips from declaring his father's follies, but out they must go;\nthe sin of his own defiled heart must take place of the fifth\ncommandment, and must rather solace itself in rejoicing in his\nfather's iniquity, than in covering his father's nakedness. Wicked\nmen regard not kindred; and no marvel, for they love not godliness.\nHe that loveth not God, loveth not his brother, or father: nay,\nhe \"wrongeth his own soul\" (Pro 8:36).\n\n\"And told his two brethren without.\" He told them, that is, mockingly,\nreflecting not only upon Noah but also upon his brethren; to all\nof whom himself was far inferior, both as to grace and humanity.\n\nVer. 23. \"And Shem and Japheth took a garment, and laid it upon\nboth their shoulders, and went backward, and covered the nakedness\nof their father; and their faces were backward, and they saw not\ntheir father's nakedness.\"\n\nShem and Japheth did it: This is recorded for the renown of these,\nas the action of Ham is for his perpetual infamy.\n\nThey \"took a garment, and went backward, and covered their father,\nand saw not his nakedness.\" Love will attempt to do that with\ndifficulty, that it cannot accomplish otherwise. I think it might\nbe from this action, that the wise man gathereth his proverb from.\n\"Hatred stirreth up strifes; but love covereth all sins\" (Pro 10:12).\nIndeed, Ham would fain have made variance between his father and\nhis brethren, by presenting the folly of the one, to the shame and\nprovocation of the other. But Shem, and his brother Japheth, they\ntook the course to prevent it; they covered their father's nakedness.\n\nVer. 24. \"And Noah awoke from his wine, and knew what his younger\nson had done unto him.\"\n\nBy these words more is implied than expressed; for this awaking of\nNoah, not only informeth us of natural awaking from sleep, but of\nhis spiritual awaking from his sin. He awoke from his wine. As\n\"Ely said to Hannah, How long wilt thou be drunken? Put away thy\nwine from thee\" (1 Sam 1:14). By which words he exhorteth to\nrepentance. It is said of Nabal, That his wine went from him, as\nmany men's sins forsake them, because they are decayed, and want\nstrength and opportunity to perform them. Now this may be done,\nwhere the heart remaineth yet unsanctified: but Noah awoke from\nhis wine, put it away, or, repented him of the evil of his doing.\n\"A just man falleth seven times, and riseth up again: but the\nwicked shall fall into mischief\" (Pro 24:16). Wherefore they have\ncause to say to all the Hams in the world, \"Rejoice not against\nme, O mine enemy: when I fall, I shall arise\" (Micah 7:8); but\nyour fall, is a fall into mischief.\n\n\"He knew what his younger son had done unto him.\" Whether this was\nby revelation from heaven, or through the information of Japheth\nand Shem, I determine not; but so it was, that the good man had\nunderstanding thereof: which might be requisite upon a double\naccount; not only that he might now be ashamed thereof; but take\nnotice, that he had caused the enemies of God to reproach; for\nthis sinks deep into a good man's heart, and afflicteth him so\nmuch the more.\n\nVer. 25. \"And he said, Cursed be Canaan; a servant of servants\nshall he be unto his brethren.\"\n\nBy these words one would think that Canaan, the grand-child of\nNoah, was the first that discovered his nakedness; but of this I\nam uncertain: I rather think that Noah, in a spirit of prophecy,\ndetermined the destruction of Ham's posterity, from the prodigiousness\nof his wicked action, and of his name, which signifieth indignation,\nor heat; for names of old were ofttimes given according to the\nnature and destiny of the persons concerned. \"Is not he rightly\ncalled Jacob?\" (Gen 27:36). And again, \"As his name is, so is he\"\n(1 Sam 25:25). Besides, by this act did Ham declare himself void\nof the grace of God; for he that rejoiceth in iniquity, or that\nmaketh a mock, as being secretly pleased with or at the infirmities\nof the godly, he is declared already, by the Spirit of God, to be\nnothing (1 Cor 13).\n\n\"A servant of servants shall he be unto his brethren.\" This was\naccomplished when Israel took the land of Canaan, and made the\noffspring of this same Ham, even so many as escaped the edge of\nthe sword, to be captives and bondsmen, and tributers unto them.\n\nHence note, that the censures of good men are dreadful, and not\nlightly to be passed over, whether they prophesy of evil or good;\nbecause they speak in judgment, and according to the tenor of the\nword of God.\n\nVer. 26. \"And he said, Blessed be the LORD God of Shem; and Canaan\nshall be his servant.\"\n\nShem seems by this to be the first in that action of love to his\nfather: and that Japheth did help through his persuasion; for Shem\nis blessed in a special manner, and Canaan is made his servant.\n\nHence note, That forwardness in things that are good, is a blessed\nsign that the Lord is our God: Blessed be the Lord God of Shem. It\nis said of Hananiah, That \"he was a faithful man, and feared God\nabove many\" (Neh 7:2). Now such men are provocations to good, as\nI doubt not but Shem's was to Japheth: As Paul saith of some, \"Your\nzeal hath provoked very many\" (2 Cor 9:2).\n\nVer. 27. \"God shall enlarge Japheth, and he shall dwell in the\ntents of Shem.\"\n\nIn the margin, it is \"God shall persuade\": And it looks like\na confirmation of what I said before, and is a prophecy of that\nrequital of love that God should one day give his posterity, for his\nkindness to Noah his father. As if Noah had said, \"Well, Japheth,\nthou wast soon persuaded by Shem to shew kindness to me thy father,\nand the Lord shall hereafter persuade thy posterity to trust in\nthe God of Shem.\"\n\n\"God shall enlarge.\" This may respect liberty of soul, or how great\nthe church of the Gentiles should be; for Japheth was the father\nof the Gentiles (Gen 10:5).\n\nIf it respect the fist, then it shows that sin is as fetters and\nchains that holds souls in captivity and thraldom. And hence, when\nChrist doth come in the gospel, it is \"to preach deliverance to\nthe captives,--and to set at liberty them that are bruised\" (Luke\n4:18).\n\n\"God shall persuade.\" That is, God shall enlarge him by persuasion;\nfor the gospel knows no other compulsion, but to force by\nargumentation. Them therefore that God brings into the tents,\nor churches of Christ, they by the gospel are enlarged form the\nbondage and thraldom of the devil, and persuaded also to embrace\nhis grace to salvation.\n\nVer. 28. \"And Noah lived after the flood three hundred and fifty\nyears.\"\n\nHe lived therefore to see Abraham fifty and eight years old: He\nlived also to see the foundation of Babel laid; nay, the top stone\nthereof: and also the confusion of tongues. He lived to see of the\nfruit of his loins, mighty kings and princes. But in all this time\nhe lived not to do one work that the Holy Ghost thought worthy to\nrecord for the savour of his name, or the edification and benefit\nof his church, save only, That he died at nine hundred and fifty\nyears; so great a breach did this drunkenness make upon his spirit.\n\nVer. 29. \"So all the days of Noah were nine hundred and fifty\nyears: and he died.\"\n\nCHAPTER X.\n\nVer. 1. \"Now these are the generations of the sons of Noah, Shem,\nHam, and Japheth: and unto them were sons born after the flood.\"\n\nHaving thus passed over the flood, with what Noah and his sons\ndid after; we now come to the second plantation of the world, to\nwit, by the three sons of Noah; for by these three was the world\nreplenished after the flood. Shem was the father of the Jews;\nHam the father of the Canaanites; and Japheth, the father of the\nGentiles. So then, of Shem came the then present visible church;\nof Ham the opposers and enemies of it; but of Japheth came those\nthat should be received into the church afterwards; as also\nabundance of the haters of the Lord.\n\nVer. 2. \"The sons of Japheth; Gomer, and Magog, and Madai, and\nJavan, and Tubal, and Meshech, and Tiras.\"\n\nGomer, a consumer; Magog, covering, or melting; Madai, measuring,\nor judging; Javan, making sad; Tubal, born, brought, or worldly;\nMeshech, prolonging; Tiras, a destroyer; these are the English of\ntheir names.\n\nGomer, and Magog, and Meshech, and Tubal, are the great persecutors of\nthe church in the latter days (Eze 38:2). They shall be persecuted\nthen by consumers, melters, and men of this world (Rev 20:8).\nMadai, and Javan, (as some say,) were the fathers of the Medes and\nGreeks. These therefore did sometimes help, and not always hinder\nthe church.\n\nVer. 3, 4. \"And the sons of Gomer; Askenaz, and Riphath, and Togarmah.\nAnd the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.\"\n\nRiphath, medicine, or release; Elishah, the Lamb of God; Dodanim,\nbeloved. Either these names were given them by way of prophecy;\nimplying, that of their seed should arise many Gentile churches;\nor to show us, that when men, as their fathers, have left or lost\nthe power of godliness, yet something of the notion they may yet\nretain (Isa 60:9).\n\nVer. 5. \"By these were the isles of the Gentiles divided in their\nlands, every one after his tongue, after their families, in their\nnations.\"\n\nBut this must be understood to be after the building of, and\nconfusion at Babel; for before they had all but one tongue; and\nbesides, they kept all together (11:1,2).\n\nVer. 6. \"And the sons of Ham; Cush, and Mizraim, and Phut, and\nCanaan.\"\n\nCush, black. Of Ham and Mizraim came the Ethiopians, or blackamoor\n(Psa 105:23): The land of Ham was the country about Egypt; wherefore\nIsrael was first afflicted by them.\n\nVer. 7. \"And the sons of Cush; Seba and Havilah, and Sabtah, and\nRaamah, and Sabtechah: and the sons of Raamah; Sheba and Dedan.\"\n\nSeba and Sheba, sometimes look well upon the church; but when they\ndid not, God gave them for her ransom (Psa 72:10; Isa 43:3).\n\nVer. 8. \"And Cush begat Nimrod: [or the rebellious one;] he began\nto be a mighty one in the earth.\"\n\nThe begetting of Nimrod, is accounted a thing that is over and\nabove, and is laid by the Holy Ghost as a blot upon Cush for ever;\nfor when men would vilify, they used to say, Thou art the son of\nthe rebellious, the son of a murderer. So again, He that begetteth\nSolomon's fool, (or, wicked one) he begetteth him to his own shame\n(Prov 17:21).\n\n\"Cush begat Nimrod.\" So then, the curse came betimes upon the sons\nof Ham; for he was the father of Cush. For the curse, as it were,\nbegins in rebellion, and a rebellious one was Nimrod, both by name\nand nature.\n\n\"He began to be a mighty one in the earth.\" I am apt to think he\nwas the first that in this new world sought after absolute monarchy.\n\n\"He began to be a mighty one in the earth,\" (or, among the children\nof men). I suppose him to be a giant; not only in person, but\nin disposition; and so, through the pride of his countenance, did\nscorn that others, or any, should be his equal; nay, could not be\ncontent, till all made obeisance to him. He therefore would needs\nbe the author and master of what religion he pleased; and would\nalso subject the rest of his brethren thereto, by what ways his\nlusts thought best. Wherefore here began a fresh persecution.\nTHAT sin therefore which the other world was drowned for was again\nrevived by this cursed man, even to lord it over the sons of God,\nand to enforce idolatry and superstition upon them; and hence he\nis called \"the mighty hunter.\"\n\nVer. 9. \"He was a mighty hunter before the LORD: wherefore it is\nsaid, even as Nimrod the mighty hunter before the LORD.\"\n\nHe was a mighty hunter. That is, a persecutor: Wherefore Saul's\npersecuting of David is compared to hunting (1 Sam 26:20): and so\nis the persecution of others (Lam 4:18). They hunt every man his\nbrother with a net (Micah 7:2): and it may well be compared thereto;\nof the dog or lion that hunteth, is void of bowels and pity; and\nif they can but satisfy their doggish and lionish nature, they care\nneither for innocence, nor goodness, nor life of that they pursue\n(1 Sam 24:11). The life, the blood, the extirpation of the contrary\nparty, is the end of their course of hunting (Eze 13:18,22).[43]\n\n\"He was a mighty hunter.\" As it is said of Jabin, \"He mightily\noppressed Israel twenty years\"; that is, he did it exceedingly;\nhe went beyond others; he was more cruel and barbarous; he was\na mighty hunter. Wherefore the children of blessed Shem, by this\nmonster, had sore affliction (Judg 4:2,3). Noah therefore lived\nto see Nimrod, the mighty one, make havock of the children of his\nbowels, to his no little grief and compunction of spirit.\n\n\"He was a mighty hunter before the LORD\"; or, in the presence of\nthe Lord; or, in defiance to him. This shows, That the hand of\nGod was stretched forth against his work; as also it was against\nJeroboam's, by that man of God that from Judah went down to prophesy\nagainst him; but he abode obdurate and hard; he regarded not the\nLord, nor the operation of his hands (1 Kings 13:1-3). As he also\nsaith in another place of the cursed brood of Antichrist, \"When\nthey fall upon the sword, they shall not be wounded\" (Joel 2:8).\nLet them do things never so much against the plain text, they feel\nnot the wounds of conscience; but this is a sore judgment, and that\nunder which this hunter was; and therefore the presence and hand\nof God would not break him off, nor hinder his hunting of souls.\nBut even before the face of the keeper of the godly, would Nimrod,\nthe rebel, hunt for their precious life to destroy it.\n\nWherefore it is said, even as Nimrod, the mighty hunter, before\nthe Lord. These words, as it seems, was the proverb that went of\nhim among the godly in after generations; for he had so left his\nmarks in the sides of the church, that she could not quickly forget\nhim. Wherefore, when at any time there arose another that showed\ncruelty to the ways of God, he was presently compared to Nimrod,\nthat \"hunted before the Lord.\" Nimrod therefore was rebellious\nto a proverb: And as it is said of Ahab, so might it be said\nof him, \"There was none like\" Nimrod, \"which did sell himself to\nwork wickedness in the sight of, [or, before] the LORD\" (1 Kings\n21:25).[44]\n\nVer. 10. \"And the beginning of his kingdom was Babel, and Erech,\nand Accad, and Calneh, in the land of Shinar.\"\n\nBy these words, as I suppose, are those in the chapter that followeth\nexpounded: Where it says, \"Let us build us a city, and a tower\";\nfor this work was chiefly the invention of Nimrod, who, with his\nwicked council, contrived this work; and as one that had made\nhimself head of the people, he enjoined them to set to the work.\n\n\"And the beginning of his kingdom was Babel.\" Babel therefore was\nthe first great seat of oppressors after the flood; whose situation\nwas in the land of Shinar, in that land which is now called Babylon.\nBy this we may also gather, by whom our mystical Babel was builded;\nto wit, by those that rebelled (as Nimrod) from the simplicity\nof the gospel of Christ; for the builders, especially the chief,\nhave a semblance one of another. It was even such as came of the\nseed of the godly, as these did of blessed Noah; who, in time,\napostatizing from the word, and desiring mastership over their\nbrethren; they, as lords, fomented their own conceptions, and then\nenjoined the people to build. As Rehoboam forsook the counsel\nof the ancients, that stood before his father Solomon; so these\nhave forsaken the counsel of the old men, the apostles that stood\nbefore Jesus Christ; and hearkening to the counsel of a younger\nsort of wanters of their grace and wisdom, they imagine and build\na Babel.[45]\n\nVer. 11, 12. \"Out of that land went forth Asshur, and builded Nineveh,\nand the city Rehoboth, and Calah, and Resen, between Nineveh, and\nCalah: The same is a great city.\"\n\nNimrod having began to exalt himself; others, that were big\nwith desires of ostentation, did soon follow his example, making\nthemselves captains and heads of the people, and built them strong\nholds for the supportation of their glory. But they did it, as I\nsaid, by Nimrod's example; wherefore it is said they went \"out of\nthat land.\" Just thus it was at the beginning of mystical Babel:\nFirst the tyranny began at Babel itself, where the usurper was\nseen to sit in his glory, before whose face the world did tremble.\nNow other inferior persons, inferior, I say, in power, but not\nin pride, having desire to be lords, as Nimrod himself, they will\nalso go build them cities; by which means Nimrod's invention could\nnot be kept at Rome, but hath spread itself in many and mighty\nkingdoms.[46]\n\n\"Out of that land went forth Asshur, and builded Nineveh,\" &c.\nAsshur seems to be the second son of Shem (v 22). A fit resemblance\nof those persons that have come from mystical Babel, to build\ntheir Ninevehs, and Rehoboths, and Calnehs, in all lands. Still\nthey have pretended religion. That they had their orders from the\napostolical see. That they were the true sons of Shem, or disciples\nof Christ. But the seeing Christian should remember, that some of\nthe children of Shem were in Babel with rebellious Nimrod. That\ninstead of learning humility of their father, through the pride\nand rebellion of their own vain-glorious fancies, they learned\nwickedness and rebellion of cursed and prodigious Nimrod.\n\nHence note, that what cities, that is, churches soever have been\nbuilded by persons that have come from Romish Babel, those builders\nand cities are to be suspected for such as had their founder and\nfoundation from Babel itself. Wherefore let Israel say, \"Asshur\nshall not save us\" (Hosea 14:3), for he shall not save himself\n(Num 24:24); but as the star of Jacob ariseth, he shall fade and\nperish for ever. So perish all the builders and building that hath\nhad its pattern from mystical Babel, unless a miracle of grace\nprevents.\n\nIt was Asshur that carried away the ten tribes (Ezra 4:2); it is\nAsshur that joineth with the enemies of the church (Psa 83:8); it\nis Asshur that with others upholds the great mart of the nations\n(Eze 27:23). Wherefore Asshur and all his company, must at last\ngo down into their pit (Eze 32:22).\n\nSo then, let Augustine the monk, come from Rome into England,\nand let him build his Nineveh here; let others go also into other\ncountries, and build their Resens and Calahs there; these are all\nbut brats of Babel, and their end shall be, That they perish for\never. John saw it, and the cities, that is, the churches of the\nnations, or the national churches, fell; and great Babylon, their\ninventor and founder, \"came into remembrance before God, to give\nunto her the cup of the wine of the fierceness of his wrath\" (Rev\n16:19).\n\nVer. 13, 14. \"And Mizraim begat Ludim, and Anamim, and Lehabim,\nand Naphtuhim, and Pathrusim, and Casluhim, [out of whom came\nPhilistim,] and Caphtorim.\"\n\nLudim, as I suppose, may be the same with Lubim that came up with\nthe Egyptians and Ethiopians against Israel (2 Chron 12:3; 16:8),\nof whose cruelty Nahum complains; where he saith, They also helped\nNineveh against the children of God (3:9). The rest of them were\nof the same disposition, especially the Philistine that came of\nCasluhim; for they, both in Saul and David's days, were implacable\nagainst the church and people of God; they were a giantish people,\nand trusted in their strength, and seldom overcome but when Israel\nwent against them in the name of the Lord their God.\n\nVer. 15-18. \"And Canaan begat Sidon his first born, and Heth, and\nthe Jebusite, and the Amorite, and the Girgasite, and the Hivite,\nand the Arkite, and the Sinite, and the Arvadite, and the Zemarite,\nand the Hamathite: And afterward were the families of the Canaanites\nspread abroad.\"\n\nThese are the children of Canaan, the son of Ham, the accursed\nof the Lord. These did chiefly possess the land of Canaan before\nIsrael went out of Egypt: they were a mighty giantish people, yet\nIsrael must fight with them, notwithstanding they were, in comparison\nto these, but as the grasshopper.\n\nVer. 19. \"And the border of the Canaanites was from Sidon, as\nthou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and\nGomorrah, and Admah, and Zeboim, even unto Lasha.\"\n\nThey bordered therefore upon the Philistines on the one side (Gen\n26:15,18,19); for Gerar and Gaza belonged to them, and they touched\nupon Sodom and Gomorrah, &c. on the other (Judg 16:1,21). They\nwere placed therefore, by the judgment of God, between these two\nwicked and sinful people, that they might, as a punishment for\ntheir former sins, be infected with the sight and infection of\ntheir ungodly and monstrous abominations. They that \"turn aside\nunto their crooked ways, the LORD shall lead them forth with the\nworkers of iniquity\" (Psa 125:5).\n\nVer. 20. \"These are the sons of Ham, after their families, after\ntheir tongues, in their countries, and in their nations.\"\n\nHam had a mighty offspring; but the judgment of God was, That they\nshould be wicked men, idolaters, persecutors, sinners with a high\nhand; such as God was resolved to number to the sword, both in\nthis world, and that to come; I mean, for the generality of them.\n\nVer. 21. \"Unto Shem also, the father of all the children of Eber,\nthe brother of Japheth the elder, even to him were children born.\"\n\nThe manner of style which the Holy Ghost here useth in his preamble\nto the genealogy of Shem, is worthy to be taken notice of; as that\nhe is called, \"the father of all the children of Eber,\" and \"the\nbrother of Japheth.\"\n\nBy his being called, \"the father of all the children of Eber,\" we\nmay suppose, that from Eber to Abraham, (by whom the reckoning of\nthe genealogy was cut off from Eber, and entailed to the name of\nAbraham,) all the children of Eber were, as it were, the disciples\nof Shem, for he lived awhile after Abraham. His doctrine therefore\nthey might profess, though possibly with some mixture of those\ninventions that came in among men afterwards; which I think were\nat the greatest about Abraham's time. Besides, he shews by this,\nthat the other children of Shem, as Elam, Asshur, Lud and Aram,\nwith Uz, Hul, Gether and Mash, went away with Nimrod, and the rest\nof that company, into idolatry, tyranny and other profaneness; so\nthat only the line from Shem to Eber, and from thence to Abraham,\n&c. were the visible church in those days.\n\n\"The brother of Japheth.\" So he was of Ham, but because Ham was\ncut off for his wickedness to his father, therefore both Shem and\nJapheth did hold him in abomination, and would not own that relation\nthat before was between them, especially in things pertaining to\nthe kingdom of God, and of Christ: Wherefore the Holy Ghost also,\nin reckoning up the kindred of Shem, excludeth Ham the younger\nbrother, and stops after he had mentioned Japheth: \"The brother\nof Japheth the elder.\"\n\n\"Unto him were children born,\" unto Shem also. Unto him were\nchildren born: The Holy Ghost doth secretly here, as he did before\nin the generation of Seth, insinuate a wonder. For considering the\ngodliness of Shem, and the ungodliness of Ham, and the multitude\nof his tyrannical brood, it is a wonder that there should such a\nthing as the offspring of Shem be found upon the face of the earth.\nFor I am apt to think that Shem, with his posterity, did testify\nagainst the actions of Nimrod; as also against the children of\nHam, in their wickedness and rebellion against the way of God; as\nmay be hinted after. Wherefore he, with his seed, were in jeopardy,\namong that tumultuous generation. Yet God preserved him and his\nseed upon the face of the earth. For let the number and wickedness\nof men be never so great in the world, there must be also a church,\nby whose actions the ways of the wicked must be condemned.\n\nVer. 22. \"The children of Shem; Elam, and Asshur, and Arphaxad,\nand Lud, and Aram.\"\n\nThese children were born unto Shem: The book of Chronicles mentions\nfour more, as Uz, and Hul, and Gether, Meshech, or Mash; but these\nwere the natural sons of Aram, Shem being only their father's\nfather.\n\nElam and Asshur, as also Lud and Aram, notwithstanding they were\nthe sons of Shem, struck off, as I think, with Nimrod, and left\ntheir father, for the glory of Babel; yea, they had a province\nthere in the days of Daniel (8:2). Wherefore great judgments are\nthreatened against Elam; as, That Elam shall drink the cup of God's\nfury: That their bow shall be broken: That God would bring upon\nhim the four winds (Jer 49:36). And, That there should be no nation\nwhither the captives of Elam should not come: Yet God would save\nthem in the latter days (v 39).\n\nAs for Lud although through the wickedness of his heart he forsook\nhis father Shem, and so the true religion; yet a promise is made\nof his conversion, when God calls home the children of Japheth,\nand persuadeth them to dwell in the tents of Shem. \"I will set\na sign among them [saith God,] and I will send those that escape\nof them, unto the nations to Tarshish, Pul and Lud,--to Tubal and\nJavan, to the isles afar off, that have not heard my fame\" (Isa\n66:19). Yea, thus it shall be, although they were once the soldiers\nof the adversaries of the church, and bare the shield and helmet\nagainst her (Eze 27:10). Of Asshur I have spoken before. Aram became\nalso an heathen, and dwelt among the mountains of the east: Out\nof him came Balaam the soothsayer that Balak sent for, to curse\nthe children of Israel (Num 23:7).\n\nIn Arphaxad, though he was not the eldest, remained the line that\nwent from Abraham to David; and from him to Jesus Christ (Luke\n3:36).\n\nVer. 23. \"And the children of Aram; Uz, and Hul, and Gether, and\nMash.\"\n\nUz went also off from Shem, but yet good men came from his loins;\nfor Job himself was of that land (Job 1:1). Yet the wrath of God\nwas threatened to go forth against them, because they had a hand\nin the persecution of the children of Israel, &c. (Jer 25:20; Lam\n4:21).\n\nVer. 24, 25. \"And Arphaxad begat Salah; and Salah begat Eber. And\nunto Eber were born two sons: the name of one was Peleg; for in\nhis days was the earth divided; and his brother's name was Joktan.\"\n\nThis Eber was a very godly man, the next after Shem that vigorously\nstood up to maintain religion. Two things are entailed upon him to\nhis everlasting honour: First, The children of God, even Abraham\nhimself, was not ashamed to own himself one of this man's disciples,\nor followers; and hence he is called Abraham the Hebrew, or Ebrew\n(Gen 14:13). Joseph also will have it go there: I was stolen (said\nhe) out of the land of the Hebrews (Gen 40:15). Nay, the Lord God\nhimself, to show how he honoured this man's faith and life, doth\nstyle himself the God of his fathers, to wit, the God of the\nHebrews, the Lord God of the Hebrews (Exo 3:18; 7:16; 9:1,13).\nSecondly, This was the man that kept that language with which Adam\nwas created, and that in which God spake to the fathers of old,\nfrom being corrupted and confounded by the confusion of Babel;\nand therefore it is for ever called his, the Hebrew tongue (John\n5:2; 19:13,20), the tongue in which Christ spake from heaven to\nand by Saul (Acts 21:40; 22:2; 26:14). This man therefore, was\na stiff opposer of Nimrod; neither had he a hand in the building\nof Babel; for all that had, had their language confounded by that\nstrange judgment of God.\n\n\"And unto Eber were born two sons: the name of the one was Peleg,\n[or Division,] for in his days was the earth divided; and his\nbrother's name was Joktan.\" This division, in mine opinion, was\nnot only that division that was made by the confusion of tongues,\nbut a division also that was made among men by the blessed doctrine\nof God, which most eminently rested in the bosom of Shem and\nEber, neither of which had their hands in the monstrous work.[47]\nWherefore, as Eber by abstaining kept entire the holy language; so\nShem, to shew that he was clear from this sin also, is by the Holy\nGhost called, \"The father of all the children of Eber.\" Implying,\nthat Eber and Shem did mightily labour to preserve a seed from\nthe tyranny and pollution of Nimrod and Babel; and by that means\nmade a division in the earth; unto whom because the rebels would\nnot adhere, therefore did God the Lord smite them with confusion\nof tongues, and scatter them abroad upon the face of all the earth.\n\nVer. 26. \"And Joktan begat Almodad, and Sheleph, and Hazarmaveth,\nand Jerah.\"\n\nHere again he hath left the holy line, which is from Eber to\nAbraham, and makes a stop upon Joktan's genealogy, and so comes\ndown to the building of Babel.\n\nVer. 27-30. \"These therefore begat Joktan\": He also begat \"Hadoram,\nand Uzal, and Diklah, and Obal, and Abimael, and Sheba; and Ophir,\nand Havilah, and Johab: All these were the sons of Joktan.--And\ntheir dwelling was from Mesha, as thou goes, unto Sephar a mount\nof the east.\"\n\nVer. 31. \"These are the sons of Shem, after their families, after\ntheir tongues, in their lands, after their nations.\"\n\nMoses, as I said, by this relation, respecteth, and handleth chiefly\nthose, or them persons, who were at first the planters of the world\nafter the flood; leaving the church, or a relation of that, and\nits seed, to be discoursed after the building of Babel, unto the\ntenth verse of the next chapter. Hence methinks one might gather,\nthat these above mentioned, whose genealogies are handled at\nlarge, as the families of Japheth, of Ham, and Joktan are, were\nboth, in their persons and offsprings engaged (some few only\nexcepted, who might adhere to Noah, Shem, and Eber) in that foul\nwork, the building of Babel. Now that which inclineth me thus to\nthink, it is because immediately after their thus being reckoned\nby Moses, even before he taketh up the genealogy of Shem, he\nbringeth in the building thereof; the which he not only mentioneth,\nbut also enlargeth upon; yea, and also telleth of the cause of\nthe stopping of that work, before he returneth to the church, and\nthe line that went from Shem to Abraham.\n\nVer. 32. \"These are the families of the sons of Noah after their\ngenerations, in their nations: and by these were the nations divided\nin the earth after the flood.\"\n\nCHAPTER XI.\n\nVer. 1. \"And the whole earth was of one language, and of one\nspeech.\"\n\nMoses having thus briefly passed through the genealogies of\nJapheth, Ham, and Joktan; in the next place he cometh to shew us\ntheir works which they had by this time engaged to do; and that\nwas, to build a Babel, whose tower might reach to heaven. Now,\nin order to this their work, or rather to his relation thereof,\nhe maketh a short fore-speech, which consisteth of two branches.\nThe first is, That now they had all one language or lip.[48] The\nother was, That they yet had kept themselves together, either\nresting or walking, as an army compact. An excellent resemblance\nof the state of the church, before she imagined to build her\na Babel. For till then, however one might outstrip another in\nknowledge and love; yet so far as they obtained, their language\nor lip was but one. Having but one heart, and one soul, they with\none mouth did glorify God, even the Father.\n\n\"And the whole earth was of one language.\" By these words therefore,\nwe may conceive the reason why so great a judgment as that great\nwickedness, Babel, should be contrived, and endeavoured to be\naccomplished. The multitude was one. Not but that it is a blessed\nthing for the church to be one: as Christ saith, \"My beloved is\nbut one\" (John 17:11). But here was an oneness, not only in the\nchurch, but in her mixing with the world. The whole earth, among\nwhich, as I suppose, is included Noah, Shem, and others; who\nbeing overtopt by Nimrod, the mighty hunter, might company with\nhim until he began to build Babel. Therefore it is said in the\nnext verse, that they companied together from the east, to the\nland of Shinar.\n\nHence note, That the first and primitive churches were safe and\nsecure, so long as they kept entire by themselves; but when once\nthey admitted of a mixture, great Babel, as a judgment of God, was\nadmitted to come into their mind.\n\nVer. 2. \"And it came to pass, as they journeyed from the east, that\nthey found a plain in the land of Shinar; and they dwelt there.\"\n\nBy these words, we gather, that the first rest of Noah, and so\nthe inhabiting of his posterity, was still eastward from Babylon,\ntowards the sun rising.\n\nBut to gospelise: They journeyed from the east: and so consequently\nthey turned their backs upon the rising of the sun. So did also\nthe primitive church, in the day when she began to decline from\nher first and purest state. Indeed, so long as she kept close to\nthe doctrine and discipline of the gospel, according to the word\nand commandment of the Lord Jesus, then she kept her face still\ntowards the sun rising: According to the type in Ezekiel, who saith\nof the second and mystical temple, Her fore front, or face, did\nstand towards the east (47:1). Also he saith, when he saw the glory\nof God, how it came unto this temple, it came from the way of the\neast (43:2). Their journeying therefore from the east, was, their\nturning their backs upon the sun. And to us, in gospel times, it\nholdeth forth such a mystery as this: That their journey was thus\nrecorded, to show they were now apostatized; for assuredly they\nhad turned their back upon the glorious Sun of Righteousness, as\nupon that which shineth in the firmament of heaven.\n\n\"They found a plain in the land of Shinar.\" Shinar is the land of\nBabylon (Dan 1:2; Zech 5:11), as those scriptures in the margin\ndeclare.\n\n\"They found a plain.\" Or, place of fatness and plenty, as usually\nthe plains are; and are, upon that account, great content to our\nflesh: This made Lot separate from Abraham, and choose to dwell with\nthe sinners of Sodom; why, the country was a plain, and therefore\nfat and plentiful, even like the garden of the Lord, and the land\nof Egypt. Here therefore they made a stop; here they dwelt and\ncontinued together. A right resemblance of the degenerators'\ncourse in the days of general apostacy from the true apostolical\ndoctrine, to the church of our Romish Babel. So long as the church\nendured hardship, and affliction, she was greatly preserved from\nrevolts and backslidings; but after she had turned her face from\nthe sun, and had found the plain of Shinar; that is, the fleshly\ncontents that the pleasures, and profits, and honours of this world\nafford; she forgetting the word and order of God, was content,\nwith Lot, to pitch towards Sodom; or, with the travellers in the\ntext, to dwell in the land of Babel.\n\nVer. 3. \"And they said one to another, Go to, let us make brick,\nand burn them thoroughly [and burn them to a burning]. And they\nhad brick for stone, and slime had they for mortar.\"\n\nNow they being filled with ease and plenty, they begin to lift\nup the horn, and to consult one with another what they were best\nto do: Whereupon, after some time of debate, they came to this\nconclusion, That they would go build a Babel.\n\n\"And they said one to another, Go to.\" This manner of phrase is\noften used in scripture; and is some times, as also here, used to\nshow, That the thing intended, must come to pass, what opinion or\ncontradiction to the contrary soever there be. It argueth that a\njudgment is made in the case, and proceedings shall be accordingly.\nThus it is also to be taken in Judges 7:3; Ecclesiastes 2:1; Isaiah\n5:5; James 5:1, &c. Wherefore it shows, that these men had cast\noff the fear of God, and, like Israel in the days of the prophet\nJeremiah, they resolved to follow their own imagination, let God\nor his judgments speak never so loud to the contrary. And so indeed\nhe says of them at verse the sixth: \"And this they begin to do:\n[saith God] and now nothing will be restrained from them.\"\n\nThis is all Mr. Bunyan hath writ of this EXPOSITION, as we perceive\nby the blank paper following the manuscript.[49]\n\n\nFOOTNOTES:\n\n\n[1]Although no mortal mind can by searching find out the Almighty to\nperfection, yet Bunyan's views of the Divine Being is an approach\nto perfection. It is worthy the pen of the most profound Christian\nphilosopher.--Ed.\n\n[2]The more extensive our inquiries are into the wonders of\ncreation, the more deeply will our souls be humbled. The answer to\nthe inquiry, \"What is man?\" can then, and only then, be made in\nthe language of Isaiah, \"Nothing--vanity--a drop of a bucket--the\nsmall dust of the balance,\" 40:15.--Ed.\n\n[3]How sad, but true, is this type of many governments, especially\nof the olden times; the strong devour the weak--strong in person or\nby subtilty, or by combination. Should this earth ever be blessed\nwith a Christian government, the governors will exclusively seek\nthe welfare and happiness of the governed.--Ed.\n\n[4]This is one of those beautiful discoveries which modern geology\nfully confirms. The earth is created, matured, prepared and fitted\nfor him, before man is created. That modern popular work, \"The\nVestiges of Creation,\" elucidates the same fact from the phenomena\nof nature: but the philosopher who wrote that curious book little\nthought that these sublime truths were published more than a century\nand a half ago, by an unlettered mechanic, whose sole source of\nknowledge was his being deeply learned in the holy oracles. They\ndiscover in a few words that which defies centuries of philosophic\nresearches of the most learned men. A wondrous book is God's\nBook!--Ed.\n\n[5]In what pointed language are these solemn warnings put. Reader,\nin the sight of god, let the heart-searching inquiry of the\napostle's be yours; Lord, is it I?\n\n[6]Bunyan beautifully illustrates this view of divine truth\nin his controversy with Edward Fowler, Bishop of Gloucester. See\n\"The Defence of the Doctrine of Justification by Faith in Jesus\nChrist.\"--Ed.\n\n[7]Christian, you are specially cautioned to \"beware of the\nflatterer.\" The Pilgrim's Christian and Hopeful forgot the caution,\nand \"a man black of flesh but covered with a very light robe,\ncaught them in his net, and they were chastised sore.\"--Ed.\n\n[8]Much allowance must be made for the state of female education in\nBunyan's days. Every effort was made to keep women in subordination--a\nmere drudging, stocking mending help meet for man. Now we feel\nthat the more highly she is cultivated, the more valuable help she\nbecomes, and that in intellect she is on a perfect equality with\nman.--Ed.\n\n[9] \"And sensed.\" Not now used as a verb. The meaning is, that Eve,\ninstead of instantly rejecting the temptation, because contrary\nto God's command, she reasoned upon it, and sought counsel of her\ncarnal senses.--Ed.\n\n[10]This passage would have done honour to Bishop Taylor, or any\none of our best English writers. How blessed are we, if our eyes\nhave been thus painfully opened to see and feel the awful state\ninto which sin plunges us.--Ed.\n\n[11]How solemn are these awful facts, and how impressively does\nBunyan fix them on our hears. As Adam and Eve attempted to hide\ntheir guilt and themselves by fig-leaves and bushes, so does man\nnow endeavour to screen his guilt from the omniscient eye of God\nby refuges of lies, which, like the miserable fig-leaf apron, will\nbe burnt up by the presence of God. Oh, sinner! seek shelter in\nthe robe of the Redeemer's righteousness; the presence of your God\nwill add to its lustre, and make it shine brighter and brighter.--Ed.\n\n[12]The remaining words of this alarming verse are very striking,\n\"Though they be hid from my sight in the bottom of the sea, thence\nwill I command the serpent, and he shall bite them.\" Oh, sinner!\nwhither can you flee from the punishment of sin, but to the Saviour's\nbosom? Leave your sins and fly to him; that almighty eternal refuge\nis open night and day.--Ed.\n\n[13]How art thou fallen, oh Adam! thus to lay the blame of thy\nsin upon God,--\"the woman whom thou gavest me,\" she tempted me.\nWell does Bunyan term these defences--pitiful fumbling speeches,\nfaulteringly made. How would the glorified spirits of Adam and Aaron\nembrace him, when he entered heaven, for such honest dealing.--Ed.\n\n[14]A decided Christian cannot obey human laws affecting divine\nworship. All such are of Antichrist; \"Ye cannot obey God and\nmammon.\" God requires an undivided allegiance.--Ed.\n\n[15]Genevan or Puritan version.\n\n[16]Many are the anxieties, sorrows, and pains, that females undergo,\nfrom which man is comparatively exempt. How tenderly then ought\nthey to be cherished.--Ed.\n\n[17]Most married men find this to be an exceedingly difficult\nduty. There are few Eves but whose dominant passion is to rule a\nhusband. Perhaps the only way to govern a wife is to lead her to\nthink that she rules, while in fact she is ruled. One of the late\nAbraham Booth's maxims to young ministers, was, If you would rule\nin your church, so act as to allow them to think that they rule\nyou.--Ed.\n\n[18] \"By themselves.\" This does not mean without human company, but\n\"without divine aid,\" without the sanction and presence of God.--Ed.\n\n[19]There is no error more universal, nor more fatal, than that which\nBunyan here, as well as in other of his treatises, so admirably\nelucidates and explodes. No sooner does a poor sinner feel the\nnecessity of flying from the wrath to come, than Satan suggests\nthat some good works must be pleaded, instead of casting the soul,\nburthened with sin, upon the compassion of the Lord, and pleading\nfor unconditional mercy. Good works must flow from, but cannot be\nany cause of grace.--Ed.\n\n[20]Adversaries to Christ and his church, although professing to\nbe Christians; worshipping according to \"the traditions of men,\"\nand putting the saints into wretched prisons, and to a frightful\ndeath. An awful state of self-delusion; how Cain-like!--Ed.\n\n[21]If it be asked, Why take your unregenerate children, and invite\nthe ungodly, to the place of worship? Our answer is, THERE the Lord\nis pleased to meet with sinners--convince, convert, and purify\nthem--giving them a good hope that their persons and services are\naccepted.--Ed.\n\n[22]How awfully is this illustrated by acts of uniformity. If it\nbe lawful to pass such acts, it must be requisite and a duty to\nenforce them. It was this that filled Europe with tears, and the\nsaints with anguish, especially in Piedmont, France, and England.\nMercifully, the tyrant Antichrist's power is curtailed.--Ed.\n\n[23]How solemn are these injunctions, and how opposed to the violent\nconduct of mankind. A most appalling murder has been committed;--a\nvirtuous and pious young man is brutally murdered by his\nonly brother:--what is the divine judgment? If any man kill him,\nvengeance shall be taken on him sevenfold: set a mark upon\nhim--drive him from the abodes of man--shut him up in a cage like\na wild beast--but shed not his blood.--Ed.\n\n[24]When Bunyan was in prison, under sentence to be hung, all his\nthoughts were, not how to escape, but, how so to suffer as to\nglorify God; \"I thought with myself if I should make a scrabbling\nshift to clamber up the ladder, yet I should either with quaking\nor other symptoms of faintings, give occasion to the enemy to\nreproach the way of God and his people for their timorousness.\nThis, therefore, lay with great trouble upon me, for, methought, I\nwas ashamed to die with a pale face and tottering knees for such\na cause as this.\"--Grace Abounding, No. 334.--Ed.\n\n[25]Bunyan has taken the meaning of all these Scripture names from\nthe first table to the Genevan or Puritan version, vulgarly called\n\"The Breeches Bible,\" as invaluable translation.--Ed.\n\n[26]Bunyan, after suffering much, and witnessing the cruel havoc\nmade with the church of God in his time, fell asleep in peace on the\neve of the glorious revolution;--while many of his cotemporaries\ndid, he did not \"live to see it.\" He died August 31, 1688--as\nJames the Second fled and lost his crown on the 11th of December\nfollowing.--Ed.\n\n[27] \"And yet there is room.\" As in Christ, the ark of his church,\nso it was in Noah's ark. The best calculations, allowing eighteen\ninches to a cubit, show that the ark was capable of receiving many\nmore than this selection from all the animals now known, together\nwith their requisite provender. Dr. Hunter estimated the tonnage\nat 42,413 tons measurement.--Ed.\n\n[28]How astonishing is the fact, that man dares to introduce\nhis miserable inventions to deform the scriptural simplicity\nof divine worship; as if HE who make all things perfect, had,\nin this important institution, forgotten to direct the use of\nliturgies--organs--vestments--pomps and ceremonies. When will man,\nwith child-like simplicity, follow gospel rules?--Ed.\n\n[29]How mysterious are God's ways: some animals of every kind are\nsaved, and all the rest destroyed. So throughout every age some\nanimals have been treated with kindness, and others of the same\nspecies cruelly maltreated. Can those who stumble at the doctrine\nof election, account for this difference. Reason must submit with\nreverence to the voice of Christ; \"What I do, thou knowest not\nNOW; but thou shalt know hereafter.\"--Ed.\n\n[30] \"Item,\" a new article added; a caution or warning.--Ed.\n\n[31]Every edition, but the first, has left out Noah's sons!! from\nthe ark, while they all put in his sons' wives.--Ed.\n\n[32]They perish in sight of a place of security which they cannot\nreach; they perish with the bitter remorse of having despised and\nrejected the means of escape, like the rich man in hell, whose\ntorment was grievously augmented by the sight of Lazarus, afar\noff, in the bosom of Abraham.--Ed.\n\n[33]Calmet says, \"Apres que l'Arche eut fait le tour du monde\npendant l'espace de six mois.\"--Supplement to Dictionary. He gives\nno authority for this improbable notion.--Ed.\n\n[34] \"A graceless clergy\"!! So numerous as to cover the ground of\nour land!! How awful a fact--taking the name of God on polluted\nlips, and professing to teach what they do not comprehend. Men in\na state of rebellion against heaven, calling upon others to submit\nto God's gospel. Solemn hypocrites, fearful will be your end.--Ed.\n\n[35]This should prompt every professing Christian to self-examination--Am\nI of the raven class, or that of the dove? May my heart, while\ntrembling at the thought that there are ravens in the church,\nappeal to the heart-searching God, \"Lord, is it I?\"--Ed.\n\n[36]This may have suggested an idea to Bunyan in writing the second\npart of his Pilgrim. In the battle between Great Heart and Giant\nMaul the sophist, after an hour's hard fighting, \"they sat down\nto rest them, but Mr. Great Heart betook him to prayer. When they\nhad rested them, and taken breath, they both fell to it again.\"--Ed.\n\n[37]Instead of progressing to the meridian sunshine of Christianity,\nthey have retrograded to a darker gloom than the twilight of Judaism.\nStill, some vestiges of knowledge remain--some idea of a future\nstate, and of sacrifice for sin. Christian, how blessed art thou!\nHow ought your light to shine among men, to the glory of your\nheavenly Father!--Ed.\n\n[38] \"The beginning,\" the foundation; that which is essential to the\nexistence, as, \"The fear of the Lord is the beginning of wisdom.\"\nTake away the fear of the Lord, and this heavenly wisdom ceaseth\nto exist.--Ed.\n\n[39]That absurd jumble, called \"The Koran,\" mentions a fourth son\nof Noah, named Kinan, who refused to enter the ark with his family,\npreferring to trust them on the top of a mountain, where they all\nperished. See the chapter entitled \"Hod.\"--Ed.\n\n[40]Faithful is the record of Holy Writ. No excuse is offered for\nthe sin of this great patriarch. Grapes eaten from the vine, or\nafter having been dried, are nutritious, like grain from the ear\nof corn; pressed out and fermented, they lose that nutriment--acquire a\nfiery force--mount to the brain--lead reason captive--and triumphs\nover decency: the most enlightened man becomes the savage.--Ed.\n\n[41]To prick--to incite--to spur--to dress oneself for show; thus it\nwas commonly used in Bunyan's time, but in this sense has become\nobsolete.--Ed.\n\n[42]To resent--to consider as an injury or affront--to take ill.--Ed.\n\n[43]How dreadfully was this exemplified in the cruelties perpetrated\non the dissenters in the valleys of Piedmont, and on the English\ndissenters in the reign of Mary, of Elizabeth, and of the Stuarts.--Ed.\n\n[44] \"The hunting tribes of air and earth, Respect the brethren of\ntheir birth; The eagle pounces on the lamb; The wolf devours the\nfleecy dam; Even tiger fell, and sullen bear, Their likeness and\ntheir lineage spare. Man only mars this household plan, And turns\nthe fierce pursuit on man; Since Nimrod, Cush's mighty son, At\nfirst the bloody game begun.\" Scott's Rokeby\n\n[45]Great allowances might be made for Bunyan's severe language\nwith respect to state interference in matters of faith and worship,\nbecause he so cruelly suffered by it in his own person. But had he\nescaped persecution, the same awful reflections are just and true.\nIf a Christian monarchy robs, imprisons, and murders dissenters,\nsurely a Mohammedan state may do the same to all those who refuse\nto curse Christ and bless Mahomet. Bunyan appears to consider\nthat the great wickedness of man which caused the flood arose from\nthe state interfering with faith and worship. This is certainly a\nfruitful source of those dreadful crimes, hypocrisy and persecution,\nbut whether it was the cause of that awful event, the flood, or\nof that splendid absurdity, the tower of Babel, the reader must\njudge for himself.--Ed.\n\n[46]First Rome, then the Greek and Russian church; then Henry the\nVIII and the church over which that lascivious monster was the\nsupreme head; then the Lutheran church of Germany and Holland; and\nthen...How admirably true is the genealogy of Antichrist as drawn\nout by Bunyan.--Ed.\n\n[47] \"That monstrous work,\" the attempting to build the tower of\nBabel.--Ed.\n\n[48] \"Language or lip.\" A lip, is also used for speech. In the\nfigurative language, \"of one lip,\" means that they all spoke one\nlanguage; so in Job 11:2, literally, \"a man of lips,\" is translated\n\"a man full of talk.\"--Ed.\n\n[49]That Bunyan intended to have continued this commentary there can\nbe no doubt, not only from the abrupt termination of his labours,\nand the blank paper following the manuscript, but from an observation\nhe makes on the sabbath--the sabbath of years, the jubilee, &c.,\n\"of all which, more in their place, IF GOD PERMIT.\" See Genesis\n2:3.--Ed.\n\n***\n\nA HOLY LIFE THE BEAUTY OF CHRISTIANITY: or, AN EXHORTATION TO\nCHRISTIANS TO BE HOLY. BY JOHN BUNYAN.\n\nHoliness becometh thine house, O Lord, for ever.'--[Psalm 93:5]\n\nLondon, by B. W., for Benj. Alsop, at the Angel and Bible, in the\nPoultrey. 1684.\n\n\nTHE EDITOR'S ADVERTISEMENT.\n\nThis is the most searching treatise that has ever fallen under\nour notice. It is an invaluable guide to those sincere Christians,\nwho, under a sense of the infinite importance of the salvation of\nan immortal soul, and of the deceitfulness of their hearts, sigh\nand cry, \"O Lord of hosts, that judgest righteously, that triest\nthe reins (most secret thoughts) and the heart.' \"Try MY reins and\nmy heart.' for it is deceitful above all things, and desperately\nwicked: who can know it? I the Lord search the heart, I try the\nreins, even to give every man according to his ways, and according\nto the fruit of his doings.' He, in whose heart the Holy Spirit\nhas raised the solemn inquiry, What must I do to be saved?' flies\nfrom his own estimate of himself, with distrust and fear, and\nappeals to an infallible and unerring scrutiny. Search me, O God,\nand know my heart: try me, and know my thoughts: And see if there\nbe any wicked way in me, and lead me in the way everlasting.'\nReader, are you desirous of having your hopes of pardon, and of\nheaven, weighed in the unerring balances of the sanctuary; while\nyou are yet in a state of probation? Meditate and ponder over\nthis faithful little work. If accompanied by the Divine blessing,\nit will test your faith and practice in the crucible and by the\nfire of God's word. It is intended to turn your spirit inside\nout--to lay bare every insidious enemy that may have crept in and\nlie lurking in the walls of Mansoul. It exhibits sin in all its\nhideous deformity, stript of its masquerade and disguises; so that\nit appears, what it really is, the great enemy to human happiness.\nIt is calculated to stir up our pure minds to incessant vigilance,\nlest we should wander upon tempting, but forbidden paths; and be\ncaught by Giant Despair, to become the object of his cruelty in\nDoubting Castle.\n\nThis work was first published in 1684, in a pocket volume,\ncomprising nine sheets duodecimo; but became so rare, as to have\nescaped the researches of Wilson, Whitefield, and other editors\nof the collected works of Mr. Bunyan,--until about the year 1780,\nwhen it was first re-published in an edition of his works, with\nnotes, by Mason and Ryland. The evident object of this treatise\nwas to aid Christian efforts, under the Divine blessing, in\nstemming the torrent of iniquity, which, like an awful flood, was\noverspreading this country. The moral and religious restraints,\nwhich the government under the Commonwealth had imposed, were\ndissolved by the accession of a debauched prince to the throne of\nEngland; a prince who was bribed, to injure or destroy the best\ninterests of the country, by the voluptuous court of France. He\nhad taken refuge there from the storm; and had been defiled and\ncorrupted beyond ordinary conception. The king and his court were\nsurrounded by pimps, panders, courtesans, and flatterers. The\nexample of the court spread throughout the country--religion became\na jest and laughing-stock; and those who were not to be cajoled\nout of their soul's eternal happiness--whose vital godliness\npreserved them in the midst of such evil examples and allurements,\nwere persecuted with unrelenting rigour. The virtuous Lord\nWilliam Russel, and the illustrious Sydney, fell by the hands of\nthe executioner: John Hampden was fined forty thousand pounds.\nThe hand of God was stretched out. An awful pestilence carried\noff nearly seventy thousand of the inhabitants of London. In the\nfollowing year, that rich and glorious city, with the cathedral--the\nchurches--public buildings-and warehouses, replenished with\nmerchandise--were reduced to ashes. The Dutch fleet sailed up the\nThames and threatened destruction to our navy, and even to the\ngovernment,--filling the court and country with terror. Still\nprofligacy reigned in the court and country--a fearful persecution\nraged against all who refused to attend the church service. Thousands\nperished in prison, and multitudes were condemned to expatriate\nthemselves. The timid and irresolute abandoned the faith,--desolation\nspread over the church of God. At this time, at imminent risk, John\nBunyan not only fearlessly preached, but published his faithful\nAdvice to Sufferers;' which was immediately followed by this\nimportant work, calling upon every one who named the name of\nChrist, 'at all hazards, to depart from iniquity.' They were words\nin season,' and were good,' like apples of gold in pictures of\nsilver.' (Prov. 25:11)\n\nThe contrast in public manners must have been painfully felt by\none, who had seen and enjoyed the general appearances, and doubtless\nmany real proofs of piety, which prevailed under the protectorate\nof Cromwell. He was now called to witness the effects of open\nand avowed wickedness among governors and nobles, by which the\nfountains of iniquity were opened up, and a flood of immorality let\nloose upon all classes; demoralizing the nation, and distressing\nthe church. It must have been difficult to form any thing like\nan accurate estimate of the number of those who abandoned their\nChristian profession. The immoral conduct of one bad man is more\nconspicuous than the unobtrusive holiness of ninety-nine good men;\nmore especially, when a professor becomes profane. Thus Bunyan\nargues, 'One black sheep is quickly espied among five hundred\nwhite ones, and one mangey one will soon infect many. One also,\namong the saints, that is not clean, is a blemish to the rest,\nand as Solomon says, 'One sinner destroyeth much good.' p. 527. It\nis more congenial to our fallen nature to notice, and be grieved\nwith, evil conduct, than it is to rejoice over that excellence\nwhich may cast the observer into the shade; besides the jaundiced\nfear that good works may arise from improper motives. These principles\nequally applied to the state of society under the Presbyterian\ngovernment: but when the restoration to the old system took place,\nso vast a change passed over society, like a pestilence, 'that sin,\nthrough custom, became no sin. The superfluity of naughtiness,'\nsays Bunyan, 'is at this day become no sin with many.' p. 509.\n'There are a good many professors now in England that have nothing\nto distinguish them from the worst of men,' but their praying,\nreading, hearing of sermons, baptism, church fellowship, and\nbreaking of bread. Separate them but from these, and every where\nelse they are as black as others, even in their whole life and\nconversation.' p. 508. 'It is marvellous to me to see sin so high\namidst the swarms of professors that are found in every corner\nof this land.' If the conduct of many professors were so vile, as\nthere can be no doubt but that it was, how gross must have been\nthat of the openly profane? It accounts for the wicked wit and\nraillery of Hudibras, when so many professors threw off the mask\nand gloried in their hypocrisy--Butler shut his eyes to the cruel\nsufferings of thousands who perished in jails, the martyrs to the\nsincerity of their faith and conduct. The falling away was indeed\ngreat; and Bunyan, with all earnestness, warns his readers that,\n'To depart from iniquity is to shun those examples, those beastly\nexamples to drunkenness--to whoredom--to swearing--to lying--to\nstealing--to sabbath-breaking--to pride--to covetousness--to\ndeceit--to hypocrisy, that in every corner of the country present\nthemselves to men.' p. 517. 'O the fruits of repentance thick sown\nby preachers, come up but thinly! Where are they found? Confession\nof sin, shame for sin, amendment of life, restitution for cozening,\ncheating, defrauding, beguiling thy neighbour,--where shall these\nfruits of repentance be found? Repentance is the bitter pill,\nwithout the sound working of which, base and sinful humour rest\nunstirred, unpurged, undriven out of the soul.' p. 519.\n\n'I would not be austere,' said Bunyan, 'but were wearing of gold,\nputting on of apparel, dressing up houses, decking of children,\nlearning of compliments, boldness in women, lechery in men, wanton\nbehaviour, lascivious words, and tempting carriages, signs of\nrepentance; then I must say, the fruits of repentance swarm in our\nland.' 'The tables of God's book are turned upside down. Love,\nto their doctrine, is gone out of the country.' 'Love is gone, and\nnow coveting, pinching, griping, and such things, are in fashion;\nnow iniquity abounds instead of grace, in many that name the name\nof Christ.' p. 529, 520. 'Alas! alas! there is a company of half\npriests in the world; they dare not teach the people the whole\ncounsel of God, because they would condemn themselves, and their\nmanner of living in the world: where is that minister now to\nbe found, that dare say to his people, walk as you have me for\nan example, or that dare say, what you see and hear to be in me,\ndo, and the God of peace shall be with you.' p. 520. Such was the\ngeneral character of the parish priests, after the black Bartholomew\nAct had driven the pious and godly ministers from the parish\nchurches. It is almost a miracle that Bunyan escaped persecution\nfor his plain dealing. We cannot wonder, that under such teachers,\n'Christians learned to be proud one of another, to be covetous,\nto be treacherous, and false, to be cowardly in God's matters, to\nbe remiss and negligent in christian duties, one of another.' p.\n525. A scandal was thus brought upon religion. 'Upon this I write\nwith a sigh; for never more than now. There is no place where the\nprofessors of religion are, that is free from offence and scandal.\nIniquity is so entailed to religion, and baseness of life to the\nnaming the name of Christ, that 'All places are full of vomit and\nfilthiness.' 'Ah! Lord God, this is a lamentation, that a sore\ndisease is got into the church of God.' p. 529. It was a period\nwhen a more awful plague raged as to morals and religion, than\nthat which, about the same time, had ravaged London with temporal\ndeath--the plague of hypocrisy--of naming the name of Christ, and\nstill living in sin. 'Hypocrisies are of that nature, that they\nspread themselves over the mind as the leprosy does over the body.\nIt gets in the pulpit, in conference, in closets, in communion of\nsaints, in faith, in love, in repentance, in zeal, in humility,\nin alms, in the prison, and in all duties, and makes the whole a\nloathsome stink in the nostrils of God.' p. 538 These licentious\ntimes, in which we live, are full of iniquity.' p. 539. 'They change\none bad way for another, hopping, as the squirrel, from bough to\nbough, but not willing to forsake the tree,--from drunkards to be\ncovetous, and from that to pride and lasciviousness--this is a grand\ndeceit, common, and almost a disease epidemical among professors.'\np. 532. 'The sins of our day are conspicuous and open as Sodom's\nwere; pride and covetousness, loathing of the gospel, and contemning\nholiness, have covered the face of the nation.' p. 534. The infection\nhad spread into the households of professors. 'Bless me, saith a\nservant, are those the religious people! Are these the servants\nof God, where iniquity is made so much of, and is so highly\nentertained! And now is his heart filled with prejudice against\nall religion, or else he turns hypocrite like his master and\nhis mistress, wearing, as they, a cloak of religion to cover all\nabroad, while all naked and shameful at home.' p. 536. 'He looked\nfor a house full of virtue, and behold nothing but spider-webs;\nfair and plausible abroad, but like the sow in the mire at home.'\nThe immoral taint infected the young. '0! it is horrible to\nbehold how irreverently, how easily, and malapertly, children,\nyea, professing children, at this day, carry it to their parents;\nsnapping and checking, curbing and rebuking of them, as if they\nhad received a dispensation from God to dishonour and disobey\nparents.' p. 535. 'This day, a sea and deluge of iniquity has\ndrowned those that have a form of godliness. Now immorality shall,\nwith professors, be in fashion, be pleaded for, be loved and more\nesteemed than holiness; even those that have a form of godliness,\nhate the life and power thereof, yea, they despise them that are\ngood.' p. 543.\n\nThis melancholy picture of vice and profligacy was drawn by one\nwhose love of truth rendered him incapable of deceit or of\nexaggeration. It was published at the time, and was unanswered,\nbecause unanswerable. It was not painted from imagination by an\nascetic; but from life by an enlightened observer--not by the poor\npreaching mechanic when incarcerated in a jail for his godliness;\nbut when his painful sufferings were past--when his Pilgrim,\nproduced by the folly of persecutors, had rendered him famous through\nEurope--when his extraordinary pulpit talents were matured and\nextensively known, so that thousands crowded to hear him preach--when\nhis labours were sought in London and in the country--when his\nopportunities of observation had become extended far beyond most of\nhis fellow-ministers. The tale is as true as it is full of painful\ninterest. The causes of all this vice are perfectly apparent.\nWhenever a government abuses its powers by interfering with divine\nworship--by preferring one sect above all others; whether it be\nPresbyterian, Independent, or Episcopalian--such a requiring the\nthings that are God's to be rendered unto Caesar, must be the\nprolific source of persecution, hypocrisy, and consequent immorality\nand profaneness. The impure process of immorality as checked by\nthe rival labours of all the sects to promote vital godliness.\nCan we wonder that such a state of society was not long permitted\nto exist? In three troublous years from the publication of this\nbook, the licentious monarch was swept away by death, not without\nsuspicion of violence, and his besotted popish successor fled to\ndie in exile. An enlightened monarch was placed upon the vacant\nthrone, and persecution was deprived of its tiger claws and teeth\nby the act of toleration.\n\nHowever interesting to the christian historian, and humbling to\nhuman pride, the facts may be which are here disclosed; it was\nnot the author's intention thus to entertain his readers. No; this\ninvaluable tract has an object in view of far greater importance. It\nis an earnest, affectionate, but pungent appeal to all professors\nof every age, and nation, and sect, to the end of time. The\nadmonition of the text is to you, my reader, and to me; whether\nwe be rich or poor, ministers or ministered unto, it comes home\nequally to every heart, from the mightiest potentate through\nevery grade of society to the poorest peasant. May the sound ever\nreverberate in our ears and be engraven upon our hearts, 'Let\nevery one that nameth the name of Christ depart from iniquity.'\n\nThe analysis of this book exhibits--How solemn a thing it is to name\nthe name of Christ, as the author and finisher of our faith--God\nmanifest in the flesh, to bear the curse for us, and to work out\nour everlasting salvation. The hosts of heaven rejoice over the\npenitent sinner ransomed from the pit of wrath. Is it possible for\nthe soul that has escaped eternal burnings--that has experienced\nthe bitterness and exceeding sinfulness of sin--that has felt the\nmisery of transgression--that has been brought up out of that deep\nand horrible pit--to backslide and plunge again into misery, with\nhis eyes open to see the smoke of their torments ascending up\nbefore him? Is it possible that he should heedlessly enter the\nvortex, and be again drawn into wretchedness? Yes; it is alas too\ntrue. Well may the Lord, by his prophet, use these striking words,\n'Be astonished, O ye heavens, at this, and be horribly afraid,\nbe ye very desolate, saith the Lord. For my people have committed\ntwo evils; they have forsaken me, the fountain of living waters,\nand hewed out broken cisterns, that can hold no water.' (Jer.\n2:12,13)\n\nThe extreme folly of such conduct would render the fact almost\nincredible, did we not too frequently witness it in others, and\nfeel it in our own hearts. This volume places these facts plainly\nbefore us, and affectionately exhorts us to be watchful, and\ndiligently to inquire into the causes of such evil, and the remedies\nwhich ought to be applied. It shews us the great varieties that\nare found in the tempers and qualities of God's children, in words\ncalculated to make an indelible impression.\n\n'But in this great house of God there will not only be golden and\nsilver Christians, but wooden and earthly ones. And if any man\npurge himself from these [earthly ones], from their companies and\nvices, he shall be a vessel to honour, sanctified, and meet for\nthe masters use, and prepared for every good work.' p. 518 Bunyan\nearnestly cautions his readers to constant watchfulness, 'for sin\nis one of the most quick and brisk things that are.' p. 515. And\njealousy over ourselves, lest our hearts should deceive us. 'The\nyoung man in the gospel that cried to Christ to shew him the way\nto life, had some love to his salvation; but it was not a love that\nwas strong as death, cruel as the grave, and hotter than coals of\njuniper.' (Song 8:6) It cost nothing--no self denial, no sacrifice.\n'Such will love as long as mouth and tongue can wag' will pray and\nhear sermons, but will not cut off a darling lust; such deceive\ntheir own souls. Some are allured but not changed: 'There is some\nkind of musicalness in the word; when well handled and fingered\nby a skilful preacher,' it has a momentary influence; 'they hear\nthy words, but do them not.' (Eze. 33:30) Above all things, beware\nof hypocrisy, for when it once enters, it spreads over the soul,\nas the leprosy does over the body. p. 521. 'He is the same man,\nthough he has got a new mouth. p. 532. 'Many that shew like saints\nabroad, yet act the part of devils when they are at home. Wicked\nprofessors are practical atheists. 'The dirty life of a professor\nlays stumbling blocks in the way of the blind.' p. 545. 'A professor\nthat hath not forsaken his iniquity, is like one that comes out\nof the pest-house, among the whole, with his plaguey sores running\nupon him. This is the man that hath the breath of a dragon;\nhe poisons the air round about him. This is the man that slays\nhis children, his kinsmen, his friend, and himself. They are the\ndevil's most stinking tail, with which he casts many a professor\ninto carnal delights, with their filthy conversations.' p. 530.\n'Oh! the millstone that God will shortly hang about your necks, when\nthe time is come that you must be drowned in the sea and deluge\nof God's wrath.' p. 530. Rather than thus rush upon Jehovah's\nfiercest anger, 'Tell the world, if you will not depart from\niniquity, that Christ and you are parted, and that you have left\nhim to be embraced by them to whom iniquity is an abomination.'\np. 530. Thus faithfully and affectionately did Bunyan deal with\nhis hearers and readers. And he takes an occasion, now in his\nmaturer years, to confirm the sentiments which he had formerly\npublished in his 'Differences in Judgment about Water Baptism\nno Bar to Communion.' 'It is strange to see at this day how,\nnotwithstanding, all the threatenings of God, men are wedded to\ntheir own opinions, beyond what the law of grace and love will\nadmit. Here is a Presbyterian, here an Independent, here a Baptist,\nso joined each man to his own opinion, that they cannot have that\ncommunion one with another, as by the testament of the Lord Jesus\nthey are commanded and enjoined.' 'To help thee in this, keep thine\neye much upon thine own base self, be clothed with humility, and\nprefer thy brother before thyself; and know that Christianity\nlieth not in small matters, neither before God nor understanding\nmen.' I have often said in my heart, what is the reason that some\nof the brethren should be so shy of holding communion with those,\nevery whit as good, if not better than themselves? Is it because\nthey think themselves unworthy of their holy fellowship? No,\nverily; it is because they exalt themselves.' p.538. He goes on to\ndeclare that the difficulties which sin and Satan place in the way\nof the Christian pilgrim ought never to be concealed. Salvation is\nto be worked out with fear and trembling. It is only by divine\naid, by dependence upon our heavenly Father, that it can be\naccomplished. 'To depart from iniquity to the utmost degree of\nrequirement, is a copy too fair for mortal flesh exactly to imitate,\nwhile we are in this world. But with good paper, good ink, and\na good pen, a skilful and willing man may go far.' p. 546, 547.\nMr. Ryland's note on the Christian's trials is, 'when the love of\nsin is subdued in the conscience, then peace will flow in like a\nriver, God will be glorified, Christ exalted; and the happy soul,\nunder the teachings and influence of the all-wise, omnipotent\nSpirit, will experience sweet peace and joy in believing.' Millions\nof pilgrims have entered the celestial city, having fought their\nway to glory; and then, while singing the conqueror's song, all\ntheir troubles by the way must have appeared as sufferings but\nfor a moment, which worked out for them an eternal and exceeding\nweight of glory, And then how blessed the song to him that hath\nloved us, and washed us from our sins in his own blood, and made\nus kings and priests unto our God. To him be glory and dominion\nfor ever and ever. Amen.--Geo. Offor.\n\n\nAN INTRODUCTION TO THE FOLLOWING DISCOURSE\n\nWhen I write of justification before God from the dreadful curse\nof the law; then I must speak of nothing but grace, Christ, the\npromise, and faith. But when I speak of our justification before\nmen then I must join to these good works. For grace, Christ, and\nfaith, are things invisible, and so not to be seen by another,\notherwise than through a life that becomes so blessed a gospel as\nhas declared unto us the remission of our sins for the sake of\nJesus Christ. He then that would have forgiveness of sins, and so be\ndelivered from the curse of God, must believe in the righteousness\nand blood of Christ: but he that would shew to his neighbours\nthat he hath truly received this mercy of God, must do it by good\nworks; for all things else to them is but talk: as for example,\na tree is known to be what it is, to wit, whether of this or that\nkind, by its fruit. A tree it is, without fruit, but as long as\nit so abideth, there is ministered occasion to doubt what manner\nof tree it is.\n\nA professor is a professor, though he hath no good works; but\nthat, as such, he is truly godly, he is foolish that so concludeth.\n(Matt. 7:17,18; James 2:18) Not that works makes a man good; for\nthe fruit maketh not a good tree, it is the principle, to wit,\nFaith, that makes a man good, and his works that shew him to be\nso. (Matt. 7:16; Luke 6:44)\n\nWhat then? why all professors that have not good works flowing\nfrom their faith are naught; are bramble bushes; are 'nigh unto\ncursing, whose end is to be burned.' (Heb. 6:8) For professors by\ntheir fruitlessness declare that they are not of the planting of\nGod, nor the wheat, 'but tares and children of the wicked one.'\n(Matt. 13:37, 38)\n\nNot that faith needeth good works as an help to justification\nbefore God. For in this matter faith will be ignorant of all good\nworks, except those done by the person of Christ. Here, then, the\ngood man 'worketh not, but believeth.' (Rom. 4:5). For he is not\nnow to carry to God, but to receive at his hand the matter of his\njustification by faith; nor is the matter of his justification\nbefore God ought else but the good deeds of another man, to wit,\nChrist Jesus.\n\nBut is there, therefore, no need at all of good works, because a\nman is justified before God without them? or can that be called\na justifying faith, that has not for its fruit good works? (Job\n22:3; James 2:20, 26) Verily good works are necessary, though God\nneed them not; nor is that faith, as to justification with God,\nworth a rush, that abideth alone, or without them.\n\nThere is, therefore, a twofold faith of Christ in the world, and\nas to the notion of justifying righteousness, they both concur and\nagree, but as to the manner of application, there they vastly differ.\nThe one, to wit, the non-saving faith, standeth in speculation\nand naked knowledge of Christ, and so abideth idle: but the other\ntruly seeth and receives him, and so becometh fruitful. (John\n1:12; Heb. 11:13; Rom. 10:16) And hence the true justifying faith\nis said to receive, to embrace, to obey the Son of God, as tendered\nin the gospel: by which expression is shewed both the nature of\njustifying faith, in its actings in point of justification, and\nalso the cause of its being full of good works in the world. A\ngift is not made mine by my seeing of it, or because I know the\nnature of the thing so given; but then it is mine if I receive and\nembrace it, yea, and as to the point in hand, if I yield myself\nup to stand and fall by it. Now, he that shall not only see, but\nreceive, not only know, but embrace the Son of God, to be justified\nby him, cannot but bring forth good works, because Christ who is\nnow received and embraced by faith, leavens and seasons the spirit\nof this sinner, through his faith, to the making of him capable so\nto be [justified].(Acts 15:9; Gen. 18:19; Heb. 11:11) Faith made\nSarah receive strength to conceive seed, and we are sanctified\nthrough faith, which is in Christ. For faith hath joined Christ and\nthe soul together, and being so joined, the soul is one spirit\nwith him; not essentially, but in agreement and oneness of\ndesign. Besides, when Christ is truly received and embraced to\nthe justifying of the sinner, in that man's heart he dwells by\nhis word and Spirit, through the same faith also. Now Christ by\nhis Spirit and word must needs season the soul he thus dwells in:\nso then the soul being seasoned, it seasoneth the body; and body\nand soul, the life and conversation.\n\nWe know it is not the seeing, but taking of a potion, that maketh\nit work as it should, nor is the blood of Christ a purge to this\nor that conscience, except received by faith. (Heb. 9:14)\n\nShall that then be counted right believing in Christ unto\njustification, that amounts to no more than to an idle speculation,\nor naked knowledge of him? shall that knowledge of him, I say,\nbe counted such, as only causes the soul to behold, but moveth it\nnot to good works? No, verily. For the true beholding of Jesus to\njustification and life, changes from glory to glory. (2 Cor. 3:18)\n\nNor can that man that hath so believed, as that by his faith he\nhath received and embraced Christ for life before God, be destitute\nof good works: for, as I said, the word and Spirit comes also by\nthis faith, and dwells in the heart and conscience. Now, shall\na soul where the word and Spirit of Christ dwells, be a soul\nwithout good works? Yea, shall a soul that has received the love,\nthe mercy, the kindness, grace and salvation of God through the\nsorrows, tears, groans, cross, and cruel death of Christ, be yet\na fruitless tree! God forbid. This faith is as the salt which the\nprophet cast into the spring of bitter water, it makes the soul\ngood and serviceable for ever. (2 Kings 2:19-22) If the receiving\nof a temporal gift naturally tends to the making of us to move our\ncap and knee, and binds us to be the servant of the giver, shall\nwe think that faith will leave him who by it has received Christ,\nto be as unconcerned as a stock or stone, or that its utmost\nexcellency is to provoke the soul to a lip-labour, and to give\nChrist a few fair words for his pains and grace, and so wrap up\nthe business? No, no; 'the love of Christ constraineth us' thus\nto judge that it is but reasonable, since he gave his all for us,\nthat we should give our some for him. (2 Cor. 5:14,15)\n\nLet no man, then, deceive himself, as he may and will if he takes\nnot heed with true notions, but examine himself concerning his\nfaith, to wit; Whether he hath any? and if some, Whether of that\nkind that will turn to account in the day when God shall judge\nthe world.\n\nI told you before that there is a twofold faith, and now I will\ntell you that there are two sorts of good works; and a man may\nbe shrewdly guessed at with reference to his faith, even by the\nworks that he chooseth to be conversant in.\n\nThere are works that cost nothing, and works that are chargeable.\nAnd observe it, the unsound faith will choose to itself the most\neasy works it can find. For example, there is reading, praying,\nhearing of sermons, baptism, breaking of bread, church fellowship,\npreaching, and the like; and there is mortification of lusts,\ncharity, simplicity, open-heartedness, with a liberal hand to the\npoor, and their like also. Now the unsound faith picks and chooses,\nand takes and leaves, but the true faith does not so.\n\nThere are a great many professors now in England that have nothing\nto distinguish them from the worst of men, but their praying,\nreading, hearing of sermons, baptism, church-fellowship, and breaking\nof bread. Separate them but from these, and everywhere else they\nare as black as others, even in their whole life and conversation.\nThus they have chosen to them the most easy things to do them, but\nlove not to be conscionably found in the practice of the other;\na certain sign their faith is nought, and that these things, even\nthe things they are conversant in, are things attended to of them,\nnot for the ends for which God has appointed them, but to beguile\nand undo themselves withal.\n\nPraying, hearing, reading; for what are these things ordained,\nbut that we might by the godly use of them attain to more of the\nknowledge of God, and be strengthened by his grace to serve him\nbetter according to his moral law? Baptism, fellowship, and the\nLord's supper, are ordained for these ends also. But there is a\nvast difference between using of these things, and a using of them\nfor these ends. A man may pray, yea pray for such things, had he\nthem, as would make him better in morals, without desire to be\nbetter in morals, or love to the things he prays for. A man may\nread and hear, not to learn to do, though to know; yea he may be\ndead to doing moral goodness, and yet be great for reading and\nhearing all his days. The people then among all professors that\nare zealous of good works are the peculiar ones to Christ. (Titus\n2:14) What has a man done that is baptized, if he pursues not\nthe ends for which that appointment was ordained. The like I say\nof fellowship, of breaking of bread, etc.. For all these things\nwe should use to support our faith, to mortify the flesh, and\nstrengthen us to walk in newness of life by the rule of the moral\nlaw. Nor can that man be esteemed holy whose life is tainted with\nimmoralities, let him be what he can in all things else. I am\nof that man's mind as to practical righteousness, who said to\nChrist upon this very question, 'Well, master, thou hast said the\ntruth;--for to love the Lord our God with all the heart, and with\nall the understanding, and with all the soul, and with all the\nstrength, and to love his neighbour as himself, is more than all\nwhole burnt-offerings and sacrifices.' (Mark 12:28-33) To love\nmy neighbour as myself, to do as I would be done unto, this is\nthe law and the prophets. And he that is altogether a stranger to\nthese things, how dwelleth the love of God in him; or how will he\nmanifest to another that his faith will save him?\n\nSatan is afraid that men should hear of justification by Christ,\nlest they should embrace it. But yet, if he can prevail with them\nto keep fingers off, though they do hear and look on, and practise\nlesser things, he can the better bear it; yea, he will labour\nto make such professors bold to conclude they shall by that kind\nof faith enjoy him, though by that they cannot embrace him, nor\nlay hold of him. For he knows that how far soever a man engages\nin a profession of Christ with a faith that looks on, but cannot\nreceive nor embrace him, that faith will leave him to nothing but\nmistaken and disappointments at last.\n\nThe gospel comes to some in word only, and the faith of such stands\nbut in a verbal sound; but the apostle was resolved not to know\nor take notice of such a faith. (1 Thess. 1:4, 5) 'For the kingdom\nof God, saith he, 'is not in word, but in power.' (1 Cor. 1:18-20)'\nHe whose faith stands only in a saying, I believe, has his works\nin bare words also, and as virtual is the one as the other, and\nboth insignificant enough. 'If a brother or sister be naked, and\ndestitute of daily food, and one of you say unto them, Depart in\npeace, be ye warmed and filled; notwithstanding ye give them not\nthose things which are needful to the body; what doth it profit?\nEven so faith, if it hath not works is dead, being alone.' (James\n2:15-17) This faith, therefore, Satan can allow, because it is\nsomewhat of kin to his own. (vs. 10)\n\nBesides, what greater contempt can be cast upon Christ than by\nsuch wordy professors is cast upon him? These are the men that by\npractice say, the gospel is but an empty sound. Yet, the more they\nprofess, the louder they proclaim it thus to be, to his disgrace,\nwhile they, not withstanding their profession of faith, hold and\nmaintain their league with the devil and sin. The Son of God was\nmanifest that he might destroy the works of the devil, but these\nmen profess his faith and keep these works alive in the world.\n(1 John 3) Shall these pass for such as believe to the saving of\nthe soul? For a man to be content with this kind of faith, and to\nlook to go to salvation by it, what to God is a greater provocation?\n\nThe devil laugheth here, for he knows he has not lost his vassal\nby such a faith as this, but that rather he hath made use of the\ngospel, that glorious word of life, to secure his captive, through,\nhis presumption of the right faith, the faster in his shackles.\n\nIt is marvellous to me to see sin so high amidst the swarms of\nprofessors that are found in every corner of this land. Nor can\nany other reason be given for it, but because the gospel has lost\nits wonted virtue, or because professors want faith therein. But\ndo you think it is because of the first? no, the word of our God\nshall stand in its strength for ever; the faith of such therefore\nis not right; they have for shields of gold, made themselves\nshields of brass; or instead of the primitive faith, which was\nof the operation of God, they have got to themselves a faith that\nstands by the power, and in the wisdom of man. (2 Chron. 12:9, 10;\nCol. 2:12; 1 Cor. 2:4, 5) And, to say no more to this, for what\nis God so angry with this land, but for the sin of the professors\nthat dwell therein, while they have polluted his name with their\ngifts, and with their idols? God, I say, has been provoked most\nbitterly by us, while we have profaned his name, making use of\nhis name, his word, and ordinances, to serve ourselves, '0 Lord,\nwhat wilt thou do to this land.' We are every one looking for\nsomething; even for something that carrieth terror and dread in\nthe sound of its wings as it comes, though we know not the form\nnor visage thereof.[1] One cries out, another has his hands upon\nhis loins, and a third is made mad with the sight of his eyes, and\nwith what his ears do hear. And as their faith hath served them\nabout justification, so it now serves them about repentance and\nreformation: it can do nothing here neither; for though, as was\nsaid, men cry out, and are with their hands upon their loins for\nfear; yet, where is the church, the house, the man that stands in\nthe gap for the land, to turn away this wrath by repentance, and\namendment of life? Behold the Lord cometh forth out of his place,\nand will come down and tread upon the places of the earth, and\nthe mountains shall be molten under him, and the valleys shall be\ncleft, as wax before the fire, and as the waters that are poured\ndown a steep place. But what is the cause of all this?--For the\ntransgression of Jacob is all this, and for the sins of the house\nof Israel. (Micah 1:5)\n\nIt is that that is observed by them that can make observation,\nthat all that God has done to us already has been ineffectual as\nto cause that humility and reformation, by which his judgments\nmust be turned away. Repentance is rare this day, and yet without\ndoubt, that without which, things will grow worse and worse. As\nfor them that hope that God will save his people, though but from\ntemporal judgments, whether they repent and reform, or do otherwise,\nI must leave them and their opinions together: this I have found,\nthat sometimes the repentance, even of the godly, has come too\nlate to divert such judgments. And, how some of the godly should\nbe so indulged as to be saved from punishment without repentance,\nwhen the true and unfeigned repentance of others will not deliver\nthem, leaves me, I confess, in a wilderness! But that which is most\nof all to be lamented is, that sin, through custom, is become no\nsin. The superfluity of naughtiness is at this day become no sin\nwith many. Surely this was the case with Israel, else how could\nthey say when the prophets so bitterly denounced God's judgments\nagainst them, 'Because we are innocent, surely his anger shall\nturn from us.' (Jer. 2:35) When custom or bad example has taken\naway the conscience of sin, it is a sign that [that] soul is in\na dangerous lethargy; and yet this is the condition of the most\nthat profess amongst us this day. But to leave this and to proceed.\n\nAs there is a twofold faith, two sorts of good works, and the like,\nso there is also a twofold love to Christ; the one standing, or\nstopping, in some passions of the mind and affections; the other\nis that which breaks through all difficulties to the holy commandment\nto do it. Of both these there is mention made in the scripture;\nand though all true love begins at the heart, yet that love is\nbut little set by that breaks not through to practice. How many\nare there in the world that seem to have the first, but how few\nshew the second. The young man in the gospel, (Mark 10:17) did\nby his running, kneeling, crying, inquiring, and entreating of\nChrist, to shew him the way to life, shew that he had inward love\nto Christ and his own salvation; but yet it was not a love that\nwas 'strong as death,' 'cruel as the grave,' and hotter than the\ncoals of juniper. (Song 8:6) It was a love that stopped in mind\nand affection, but could not break out into practice. This kind\nof love, if it be let alone, and not pressed to proceed till it\ncomes into a labouring practising of the commandment, will love\nas long as you will, to wit, as long as mouth and tongue can wag;\nbut yet you shall not, by all your skill drive this love farther\nthan the mouth; 'for with their mouth they shew much love, but\ntheir heart goeth after their covetousness.' (Ezek. 33:31)\n\nNor may this love be counted for that of the right kind, because\nit is in the heart, for the heart knows how to dissemble about\nlove, as much as about other matters. This is feigned love, or\nlove that pretends to dear affections for Christ, but can bestow\nno cost upon him. Of this kind of love the world is full at this\nday, especially the professors of this age; but as I said, of\nthis the Lord Jesus makes little or no account, for that it hath\nin it an essential defectiveness. Thus, therefore, Christ and his\nservants describe the love that is true and of the right kind,\nand that with reference to himself and church.\n\nFirst, with reference to himself. 'If a man love me,' saith he,\n'he will keep my words.' (John 14:23) And again, 'He that hath\nmy commandments, and keepeth them, he it is that loveth me.' And,\n'He that loveth me not, keepeth not my sayings.' 'And the word\nwhich ye hear is not mine, but the Father's which sent me.' Behold\nyou now where Christ placeth a sign of love, it is not in word\nnor in tongue, not in great and seemingly affectionate gestures,\nbut in a practical walking in the law of the Lord. Hence such,\nand such only, are called the undefiled in the way. You know who\nsays, 'I am the way.' 'Blessed,' saith David, 'are the undefiled\nin the way, who walk in the law of the Lord.' (Ps. 119:1)\n\nBut here again the hypocrite will give us the slip by betaking\nhimself to exterior matters, as to his 'mint and anise and cummin.'\n(Matt. 23:23) Still neglecting the more weighty matters of the\nlaw, to wit, judgment, mercy, faith; or else to the significative\nordinances, still neglecting to do to all men as he would\nthey should do to him. But let such know that God never ordained\nsignificative ordinances, such as baptism, the Lord's supper, or\nthe like, for the sake of water, or of bread and wine; nor yet\nbecause he takes any delight that we are dipped in water, or eat\nthat bread; but they were ordained to minister to us by the aptness\nof the elements, through our sincere partaking of them, further\nknowledge of the death, burial, and resurrection of Christ, and of\nour death and resurrection by him to newness of life. Wherefore,\nhe that eateth and believeth not, and he that is baptized, and\nis not dead to sin, and walketh not in newness of life, neither\nkeepeth these ordinances nor pleaseth God. Now to be dead to sin,\nis to be dead to those things forbidden in the moral law. For sin\nis the transgression of that, and it availeth not to vaunt that\nI am a saint and under this or that significative ordinance, if\nI live in' the transgression of the law.'(1 John 3:4) For I am\nconvicted of the law as a transgressor, and so concluded to be one\nthat loveth not Christ, though I make a noise of my obedience to\nChrist, and of my partaking of his significative ordinances. The\nJews of old made a great noise with their significative ordinances,\nwhile they lived in the breach of the moral law, but their practice\nof significative ordinances could not save them from the judgment\nand displeasure of their God. They could frequent the temple, keep\ntheir feasts, slay their sacrifices, and be mighty apt about all\ntheir significative things. But they loved idols, and lived in the\nbreach of the second table of the law: wherefore God cast them out\nof his presence: hark what the prophet saith of them, (Amos 4:4)\n'Come to Bethel, and transgress; at Gilgal multiply transgression;\nand bring your sacrifices every morning, and your tithes after\nthree years: and offer a sacrifice of thanksgiving with leaven,\nand proclaim and publish the free-will offerings: for this liketh\nyou, 0 ye children of Israel, saith the Lord God.' Thus, as I\nsaid, the hypocrite gives us the slip; for when he heareth that\nlove is in the keeping of the commandments of God, then he betakes\nhim to the more external parts of worship, and neglecteth the more\nweighty matters to the provoking of the God of Israel.\n\nSecond, As love to God is shewed by keeping of his commandments;\nso love to my neighbour, is the keeping of the commandments of\nGod likewise. 'By this we know that we love the children of God,\nwhen we love God, and keep his commandments. For this is the love\nof God,'--in us, both to God and man, 'that we keep his commandments:\nand his commandments are not grievous.' (1 John 5:2, 3) He that\nkeepeth not God's commandments, loves neither God nor men.\n\nThus then we must learn to love one another. He that keepeth God's\ncommandment, doth to his brother what is right, for that is God's\ncommandment. He that keeps God's commandment, doth to his brother\neven as he would be done unto himself, for that is God's commandment.\nHe that keeps God's commandment, shutteth not up his bowels of\ncompassion from him, for the contrary is his commandment. Further,\nhe that keepeth God's commandment sheweth his brother what he must\ndo to honour the Christ that he professeth, aright: therefore, he\nthat keeps the commandment, loves his brother. Yea, the keeping\nof the commandment is loving the brethren.\n\nBut if all love, which we pretend to have one to another, were\ntried by this one text, how much of that that we call so, would\nbe found to be nothing less? Preposterous are our spirits in all\nthings, nor can they be guided right, but by the word and Spirit\nof God; the which, the good Lord grant unto us plentifully, that\nwe may do that which is well pleasing in his sight, through Jesus\nChrist our Lord. Yea, and that there may, by them, be wrought\nsound repentance in us for all that hath been done by us amiss,\nlest he give 'Jacob to the spoil, and Israel to the robbers;' for\nthat they have sinned against him by not walking in his ways, and\nby not being obedient to his law. (Isa. 42:24)\n\nLet me add, lest God doth not only punish us in the sight, and by\nthe hand of the wicked; but embolden them to say, it was God that\nset them on; yea, lest they make those sins of ours, which we\nhave not repented of, not only their bye-word against us to after\ngenerations, but the argument, one to another, of their justification\nfor all the evil that they shall be suffered to do unto us: saying,\nwhen men shall ask them, 'Wherefore hath the Lord done thus unto\nthis land? what meaneth the heat of this great anger?' (Deut.\n29:24; 1 Kings 9:8; Jer. 22:8) 'Even because they have forsaken\nthe covenant of the Lord God of their fathers, and walked not in\nhis ways.'\n\nJOHN BUNYAN\n\n\n\nA HOLY LIFE THE BEAUTY OF CHRISTIANITY\n\n'AND, LET EVERY ONE THAT NAMETH THE NAME OF CHRIST DEPART FROM\nINIQUITY,--2 TIM. 2:19\n\nTIMOTHY, unto whom this epistle was writ, was an evangelist, that\nis, inferior to apostles and extra-ordinary prophets, and above\nordinary pastors and teachers. (2 Tim. 4:5; Eph. 4:11) And he\nwith the rest of those under his circumstances was to go with the\napostles hither and thither, to be disposed of by them as they saw\nneed, for the further edification of those who by the apostolical\nministry were converted to the faith: and hence it is, that Titus\nwas left at Crete, and that this Timothy was left at Ephesus. (1\nTim. 1:3) For they were to do a work for Christ in the world,\nwhich the apostles were to begin, and leave upon their hands to\nfinish. Now when the apostles departed from places, and had left\nthese evangelists in their stead, usually there did arise some\nbad spirits among those people, where these were left for the\nfurtherance of the faith. This is manifest by both the epistles\nto Timothy, and also by that to Titus: wherefore Paul, upon whom\nthese two evangelists waited for the fulfilling of their ministry,\nwriteth unto them while they abode where he left them, concerning\nthose turbulent spirits which they met with, and to teach them how\nyet further they ought to behave themselves in the house of God,\nwhich is the church of the living God, the pillar and ground\nof truth. And to this purpose he gives them, severally, divers\ninstructions, as the judicious reader may easily understand, by\nwhich he encourageth them to the prosecution of that service which\nfor Christ they had to do for those people where he had left them,\nand also instructeth them how to carry it towards their disturbers,\nwhich last he doth, not only doctrinally, but also by shewing\nthem, by his example and practice, what he would have them do.\n\nThis done, he laboureth to comfort Timothy with the remembrance\nof the steadfastness of God's eternal decree of election, because\ngrounded on his foreknowledge; saying, though Hymeneus and Philetus\nhave erred from the faith, and, by their fall, have overthrown the\nfaith of some, 'Yet the foundation of God standeth sure, having\nthis seal, The Lord knoweth them that are his.' Now lest this\nlast hint should still encourage some to be remiss and carnally\nsecure, and foolish, as I suppose this doctrine abused, had\nencouraged them to be before; therefore the apostle immediately\nconjoineth to it this exhortation; 'And, let every one that nameth;\nthe name of Christ depart from iniquity.' Two truths strangely,\nbut necessarily joined together, because so apt to be severed by\nthe children of men; for many, under the pretence of their being\nelected, neglect to pursue holiness; and many of them again that\npretend to be for holiness, quite exclude the doctrine and motives\nthat election gives thereto. Wherefore the apostle, that he might\nset men's notions as to these things right, he joins these two\ntogether, signifying thereby, that as electing love doth instate\na man in the blessing of eternal life; so holiness is the path\nthereto; and, that he that refuseth to depart from iniquity shall\nbe dammed; notwithstanding he may think himself secured from hell\nby the act of God's electing love. For election designeth men not\nonly to eternal glory, but to holiness of life, a means, thereto.\n(Eph. 1:4, 5) And the manner of this connection of truth is the\nmore to be noted by us, because the apostle seems to conjoin[2]\nthem, in an holy heat of spirit, saying, 'The foundation of God\nstandeth sure, having this seal, The Lord knoweth them that are\nhis.' And, 'let every one that shall but so much as name the name\nof Christ, depart from iniquity;' or, as who should say, God will\nbe revenged upon them for all, or, notwithstanding, they appropriate\nunto themselves the benefits of election.\n\nIn the text we have, FIRST, An exhortation. SECOND, The extension\nof that exhortation. The exhortation is, That men depart from\niniquity. The extension of it is, to them, all of them, every\none of them that name the name of Christ. 'And let every one that\nnameth the name of Christ, depart from iniquity.'\n\n\n[FIRST, THE EXHORTATION--THAT MEN DEPART FROM INIQUITY]\n\nIn the exhortation there are several things to be taken notice of,\nbecause insinuated by the apostle. The first is, that iniquity is\na very dangerous and hurtful thing, as to the souls of sinners in\ngeneral; so to them that name the name of Christ.\n\nFirst, Iniquity is a very dangerous and hurtful thing to men in\ngeneral; for it is that which did captivate the world at the\nbeginning, and that made it a bond-slave to the devil. It has also\ndone great hurt to mankind ever since. To instance a few things:\n\n1. It is that which hath stupefied and besotted the powers of\nmen's souls, and made them even next to a beast and brute in all\nmatters supernatural heavenly. (2 Peter 2:12) For as the beast\nminds nothing but his lusts and his belly, by nature, so man minds\nnothing but things earthly, sensual, and devilish, by reason of\niniquity.\n\n2. It has blinded and darkened the powers of the soul, so that\nit can neither see where it is, nor which is the way out of this\nbesotted condition. (Eph. 4:18)\n\n3. It has hardened the heart against God, and against all admonition\nand counsel in the things of the gospel of Christ. (Rom. 2:5)\n\n4. It has alienated the will, the mind, and affections, from the\nchoice of the things that should save it, and wrought them over\nto an hearty delight in those things that naturally tend to drown\nit in perdition and destruction. (Col. 1:21)\n\n5. It has made man odious in God's eyes, it has provoked the\njustice of God against him, and made him obnoxious to hell-fire.\n(Ezek. 16:5)\n\n6. Yea, it so holds him, so binds him, so reserves him to this,\nthat not he himself, nor yet all the angels of heaven, can deliver\nhim from this deplorable condition. (Prov. 5:22)\n\n7. To say nothing of their pleasure and delight that it makes him\ntake in that way to hell in which he walketh. (Isa. 66:3; Prov.\n7:22, 23) Never went fat ox so gamesomely to the shambles, nor\nfool so merrily to the correction of the stocks, nor silly bird\nso wantonly to the hidden net, as iniquity makes men go down her\nsteps to the pit of hell and damnation. O it is amazing, it is\nastonishing to consider what hurt sin hath done to man, and into\nhow many dangers it has brought him; but let these few hints at\nthis time suffice as to this. I will now speak a word to the other\nparticular, namely,\n\nSecond, That as iniquity is dangerous and hurtful to the souls of\nmen in general, so it is to them that name the name of Christ. As\nto the so and so naming of him, to that I shall speak by and by,\nbut at this time take it thus: That religiously name his name.\nAnd I say iniquity is hurtful to them.\n\n1. It plucks many a one of them from Christ and the religious\nprofession of him. I have even seen, that men who have devoutly and\nreligiously professed Jesus Christ, have been prevailed withal,\nby iniquity, to cast him and the profession of his name quite\noff, and to turn their backs upon him. 'Israel,' saith the prophet,\n'hath cast off the thing that is good.' (Hosea 8:3) But why? 'Of\ntheir silver and their gold have they made them idols.' The sin of\nidolatry threw their hearts from God; their love to that iniquity\nmade them turn their backs upon him. Wherefore God complains,\nthat of forwardness to their iniquity, and through the prevalence\nthereof, they had cast him behind their back. (Ezek. 23:35)\n\n2. As it plucks many a professor from Christ, so it keeps many a\none from an effectual closing with him. How many are there that\nreligiously profess and make mention of the name of Christ, that\nyet of love to, and by the interest that iniquity hath in their\naffections, never close with him unto salvation, but are like\nto them, of whom you read in Paul to Timothy, that they are ever\nlearning and never able to come to the knowledge of the truth. (2\nTim. 3:1-7)\n\n3. And concerning those that have indeed come to him, and that\nhave effectually closed with him, and that name his name to good\npurpose; yet how hath iniquity hurt and abused many of them. (1.)\nIt has prevailed with God to hide his face from them, a thing more\nbitter than death. (2.) It has prevailed with God to chastise, and\nto afflict them sorely, a thing in which he taketh no pleasure.\n(Lam 3:33) (3.) It has provoked God to give them over to the hand\nof the enemy, and to deliver them to the tormentors. (Jer. 12:7;\nMatt. 18:34) (4.) It hath brought them to question their interest\nin Christ, and whether they ever had grace in their souls. (Psa.\n31:22) (5.) And for those that have yet believed they were in his\nfavour, this iniquity hath driven them to fear that God would cast\nthem away, and take all his good things from them. (Psa. 51)\n\nYea, he that would know the hurt that iniquity hath done to them\nthat name the name of Christ, let him consider the cries, the sighs,\nthe tears, the bemoanings, the bewailings, the lamentations, the\nsorrows, the confessions, the repentings and griefs wherewith they\nhave been attended, while they have complained that they have been\nput in the stocks, laid in the dungeon, had their bones broken,\nsuffered the terrors of God, been distressed almost to distraction,\nand have been fed with gravel, gall, wormwood, and with the water\nof astonishment, for days, yea, years together. (Job 13:27; Psa.\n6:6; Psa. 31:9, 10; Psa. 38:8; Psa. 60:3; Psa. 88; Psa. 116:3;\nJer. 8:14; Jer. 23:15; Jer. 31:18; Lam. 3:4, 16; Ezek. 4:16; 2\nCor. 12:21) By all which, and many more which might be mentioned,\nit appears that iniquity is a dangerous and hurtful thing.\n\n\n[SECOND, THE EXTENSION OF THE EXHORTATION--TO EVERY ONE THAT NAMETH\nTHE NAME OF CHRIST.]\n\nBut I proceed, and come in the next place to the extension of the\nexhortation, namely, that it reacheth to all those that name the\nname of Christ. 'And let every one that nameth the name of Christ\ndepart from iniquity.'\n\nTo handle this a little, and to shew you what the apostle here\nmeans by naming of the name of Christ: he meaneth not an irreligious\nnaming of that worthy name, nor those that name it irreligiously.\nThis is evident, because he passeth by their manner of naming of\nit without the least reproof, the which he would not have done had\nthe fault been in their manner of naming of the name of Christ.\nNow I say, if he intendeth not those that name the name of Christ\nirreligiously, then, though the exhortation, 'let every one,' seems\nto extend itself to all, and all manner of persons, that any ways\nname the name of Christ, yet it is limited by this, to wit, that\nrightly, religiously, or according to the way of the professors\nof Christ, name his worthy name. And it must needs be so taken,\nand that for these reasons:\n\nFirst, For that, as I said before, the apostle taketh no notice of\ntheir manner of naming of his name, so as to reprove any indecency\nor unseemliness in their naming of him; wherefore he alloweth of\nthe manner of their naming of him.\n\nSecondly, because the apostle's design in this exhortation was,\nand is, that the naming of the name of Christ might be accompanied\nwith such a life of holiness as might put an additional lustre\nupon that name whenever named in a religious way; but this cannot\nbe applied to every manner of naming the name of our Lord Jesus\nChrist. For if a man shall name the name of Christ unduly, or\nirreligiously, though he shall never so much therewithal depart\nfrom iniquity, and be circumspect to the utmost in all civility\nand morality, yet he answers not the apostle's end, which he seeks\nby this his exhortation. For,\n\n1. Suppose a man should name the name of Christ vainly, idly, in\nvain mirth, wantonness, false or vain swearing, or the like, and\nshall back this, his manner of naming the name of Christ, with\nall manner of justness and uprightness of life, would this answer\nthe apostle's end in this his exhortation? Verily no; for this\nmanner of naming the name is worthy reprehension; 'Thou shalt\nnot take my name in vain,' or vainly make use thereof: and moral\ngoodness attending the so-naming of the name of Christ will do\nmore hurt than good. (Ex. 20)\n\n2. There is a reproachful and scandalous naming of the name of\nChrist, such as the Jews and Pharisees did accustom themselves\nunto, as to call him Jesus, the deceiver; and Christ, in a way\nof scorn and contempt. Nor were these men quite destitute of that\nwhich put a lustre upon their opinions; for, said the Lord Christ\nhimself unto them, 'Ye indeed appear beautiful outward.' (Matt.\n23:27)\n\n3. There is such a naming of the name of Christ as to make it\na cloak for false and dangerous errors: that men, by the use of\nthat name, and the putting of it upon such errors and delusions,\nmay put off their errors to others the better. 'Many shall come\nin my name, to wit, with their delusions, presenting them, in my\nname, to the world, and shall put them off, in my name, to the\ndestruction of the soul. (Matt. 24:5) Now, can any imagine that\nthe apostle should extend his exhortation to such, that they,\nthus continuing to name the name of Christ, should depart from\niniquity. To what end should such be comprehended in this of\nexhortation of his? to no purpose at all: for the more an erroneous\nperson, or a deceiver of souls, shall back his errors with a\nlife that is morally good, the more mischievous, dangerous, and\ndamnable is that man and his delusions; wherefore such a one is\nnot concerned in this exhortation.\n\n4. There is a naming of the name of Christ magically, and after\nthe manner of exorcism, or, conjuration; as we read in the Acts of\nthe apostles. vagabond Jews, the exorcists, there say, 'We adjure\nyou by Jesus, whom Paul preacheth.' (Acts 19:13-15) Thus they\ncalled over them that had evil spirits, the name of the Lord\nJesus. But what if these should clothe this, their devilish art,\nand devilish way, of using or naming of the name of the Lord\nJesus, with departing from iniquity, so as to commend their whole\nlife to by-standers, for such: as is morally good: what advantage\nwould Christ, or Paul, or the gospel, get thereby? verily none at\nall; but rather damage and reproach, as will soon appear to any\nman's reason, if it be considered that goodness of life, joined\nto badness of principles is like the devil clothed in white, or\nSatan transformed into an angel of light. And Paul was grieved\nin his spirit, when the wench that had a spirit of divination did\nacknowledge him to be the servant of the most high God, for he\nknew it would nothing further, or help forward, the Lord's design,\nbut be rather an hinderance thereto. For when witches and devils\ncome once to commend, or make use of the name of Christ, Christ\nand Paul like it not; therefore Paul's exhortation, which here\nare presented with by the text, is not extended to any of the four\nsorts aforenamed, but,\n\nThird, To those upon whom his name is called, they should depart\nfrom iniquity. I say those whom God has so far dignified, as to\nput the name of Christ upon them. (Acts 15:17) And I will add, that\napply that name to themselves. And the reason is, because God is\nnow concerned. (ch. 11:26) God has changed thy name from Pagan to\nChristian, and thou choosest to call thyself by that name, saying,\n'I belong to Christ.' Now thou must depart from iniquity, for that\nnotice is taken of thee, both by heaven and earth, that thou art\nbecome a disciple, and 'let every one that' so 'nameth the name\nof Christ,' or that nameth it, being himself by God and himself\nput under such circumstances as these, 'depart from iniquity.' (1\nPeter 4:16)\n\nFourthly, It is spoken to those that name the name of Christ\neither in the public or private worship of God, being themselves\nprofessed worshippers of him; and the reason is, for that the\nordinances, as well as the name of God, is holy, and 'he will be\nsanctified in them that come nigh him.' (Lev. 10:3) He therefore\nthat approacheth the presence of Christ in prayer, or any other\ndivine appointment, must take heed of regarding 'iniquity in\nhis heart.' (Psa. 66:18) Else the Lord will stop his ears to his\nprayers, and will shut his eyes, and not take notice of such kind\nof worship or worshippers.\n\nFifthly, Those that the apostle in this place exhorts to depart\nfrom iniquity are such as have taken unto themselves the boldness\nto say, that they are in him, abide in him, and consequently are\nmade partakers of the benefits that are in him. 'He that saith he\nabideth in him, ought himself also to walk, even as he walked.'\n(1 John 2:6) And the reason is, because Christ is a fruitful root,\nand a free conveyer of sap into the branches; hence it is written,\nthat 'the trees of the Lord are full of sap.' (Psa. 104:16) So then,\nhe that nameth the name of Christ by way of applying to himself\nhis benefits, and as counting that he is found of God in him, and\nso abideth, ought himself to walk even as he walked, that he may\ngive proof of what he saith to be true, by bearing forth before\nmen that similitude of righteousness that is in his root and stem:\nfor such as the stock or tree is, such let the branches be, but\nthat cannot be known but by the fruit: 'ye shall know them by\ntheir fruit.' (Matt. 7:16) So then, he that thus shall name the\nname of Christ, let him depart from iniquity: yea, let every such\nman do so.\n\nSixthly, This exhortation is spoken to them that name Christ as\ntheir Sovereign Lord and King: let them 'depart from iniquity.'\n'The Lord is our judge, the Lord is our Lawgiver, the Lord is our\nKing; he will save us.' (Isa. 33:22) [These] are great words; and\nas they cannot be spoken by every one, so they ought not to be\nspoken lightly by them that can. Nor may he that claims so high a\nprivilege be but obedient, submissive, apt to learn, conscientiously\nto put in practice what he hath learnt of his Judge, his Lawgiver,\nand his King. Lest when some shall hear him say that Christ, by\nname, is his Lawgiver and his King, and shall yet observe him to\ndo things evil, and to walk in ways that are not good, they shall\nthink evil, and speak so of his King; saying, Learnt you this of\nChrist your King? or doth your King countenance you in ways that\nare so bad? or, do you by thus and thus doing submit to the laws\nof your king? yea, your King, his name and gospel shall bear the\nburden of the evil, together with the shame thereof, if thou that\nnamest the name of Christ shalt not depart from iniquity.\n\nLastly, Whatever man he be that by his naming of the name of Christ\nshall intimate that he hath any reverence of love to, or delight\nin that Christ, whose name he nameth, that man should depart from\niniquity, not only for the reasons that are above mentioned, but\nfor those that may be named afterwards.\n\nBut having thus far opened the word, and shewed who and what manner\nof man the apostle had in his eye, in this his exhortation, I\nshall come, in the next place, to make some observations upon the\ntext. As,\n\n\n[OBSERVATION FIRST.]\n\nThat it is incident to men to name the name of Christ religiously,\nthat is, rightly as to words and nations, and not to 'depart from\niniquity.' This was the occasion of this exhortation, for Paul saw\nthat there were some that did so; to wit, that named the name of\nChrist well, as to words, but did not depart from iniquity. Some\nsuch he also I found among them at Corinth, which made him say,\n'Awake to righteousness, and sin not.' (1 Cor. 15:34) He found\nsuch at Ephesus, and cries out to them most earnestly, saying,\n'Awake thou that sleepest, and arise from the dead.' (Eph. 5:14)\nFor albeit they were professors of Christ, yet they lived too much\nlike those that were dead in trespasses and sins, This he also\nfound among the Hebrews, wherefore he saith to them, 'Let us lay\naside every weight, and the sin which doth so easily beset us, and\nlet us run with patience the race that is set before us.' (Heb.\n12:1) These professors are easily beset with sin, yea, it did hang\nupon them as weights to hinder them from making of that profession\nof Christ, whose name they named, as beautiful as did become both\nhim and them.\n\nIn my discourse upon this subject, I must endeavour to shew you\ntwo things. FIRST, What Paul means when he saith, 'depart from\niniquity.' SECONDLY, Why some, that as to words, rightly name the\nname of Christ, do not 'depart from iniquity.'\n\nThe first of those doth need some explanation, because in some\nsense even the best of saints cannot depart from sin, or iniquity.\n\n1. Because as to the being of it, it is seated and rooted in their\nflesh, and hath its dwelling there. Yea, it hath, and so will\nhave an abiding there, so long as man is on this side that state\nof perfection, which is not to be enjoyed while we are in the\nflesh: 'for in me, that is, in my flesh,' sin dwells, (Rom. 7:18)\nnor doth any thing else but sin dwell there: 'for in me, that is,\nin my flesh, said Paul, 'dwelleth no good thing:' therefore the\napostle must not be understood as if he intended to insinuate that\nthere was a possibility that the nature and being of sin could be\nplucked up by the roots, and so cast clean away from us, as to\nthe very nature thereof. No, that will abide with us, for it hath\nits dwelling in us.\n\n2. And as they cannot depart from the nature, of it as such, that\nis, as they cannot be rid of the being of sin, so neither can they\ndepart from the motions and stirrings of sin, no more than they\ncan stir from the motions or stirrings of their natural senses,\nor of their natural reason: the motions of sin, which Paul also\ncalls the lusts thereof, will be where the nature and being of\nsin is, because it is not dead; for that which liveth, what manner\nof life soever it hath, will have motion according to the manner\nof life which it hath; and sin being one of the most quick and\nbrisk things that are, it will also have its motions and lusts\naccordingly. Hence Paul says, it lusts, and will lust, where it is\nand dwells; though the very Spirit of God and the utmost diligence\nof a Christian be also there to oppose it. (Rom. 6:12; Gal. 5:17)\n\n3. Again, as the being and motions of sin will be with us, so also\nwill it in its endeavours. It will endeavour to overcome us, and\nto make us captives to itself and to Satan; and these endeavours\nwill be with us. (Eph. 6:11, 12; 2 Cor. 10:5; Heb. 12:4) Nor can\nwe so depart from iniquity, as to be utterly rid of all sense and\nfeeling of what endeavours there are in sin and iniquity to be\nmaster and lord, and reign. Sin will endeavour to defile the mind,\nto defile the conscience, to defile the life and conversation;\nand this endeavour, as endeavour, we cannot depart from; that is,\ncause that it should not be in our flesh; for there it will be,\nsince sin in its being is there.\n\n4. As the being, motions, and endeavours of sin will still abide\nin our flesh, so consequently will its polluting fumes be upon us;\nnor doth the apostle mean, when he bids us depart from iniquity,\nthat we should think that we can so be, or so do, in this life,\nas that our being or doing should not smell of the strong scent\nof sin. 'Who can bring a clean thing out of an unclean? not one.'(\nJob 14:4) 'We are all as an unclean thing, and' therefore 'all\nour righteousnesses are as filthy rags.' (Isa. 64:6) The scent,\nthe smell, the rank and odious stink of sins abide upon, yea, and\nwill abide upon us, when most spiritual here, and upon our most\nspiritual actions too, until they be taken away by Christ. Thus\nfar, therefore, we cannot be concerned in the exhortation. For\nshould Paul exhort us to depart from the being, motion, endeavour,\nand polluting fumes and scent of sin--I mean so to depart from\nthem, as that there shall no such thing have place, or motion,\nor striving, or scent in, or upon us--he would exhort us to that\nwhich is altogether impossible for us to perform, yea, to perform\nthrough that working of the Spirit of God, which is to be with\nus and in us here. Yea, he must exhort us to that which be could\nnot perform himself. But such exhortations did not stand with the\nwisdom of an apostle. Wherefore there is a certain meaning in this\nexhortation, from the which if we swerve, we shall both wrong the\napostle and ourselves.\n\nFIRST--Let us inquire then what Paul should mean, where he bids\nthem 'that name the name of Christ depart from iniquity.' And for\nour better understanding of him, we must consider that there is\nan iniquity that is inherent in us, and an iniquity that is apart,\nand at a distance from us. Now if he means, as certainly he doth,\nthat they that name the name of Christ should depart from that\nsin and iniquity that is in themselves; then, though he cannot\nmean that we should separate that from our persons, for that is\nimpossible, yet he would have us,\n\nFirst, Take off and withdraw our MINDS and AFFECTIONS therefrom.\nAnd he tells us that they that are Christ's do so. 'And they that\nare Christ's have crucified the flesh with the affections and\nlusts.' (Gal. 5:24) Sinful lusts and sinful motions our minds and\naffections should depart from them. There are the affections and\nlusts of sin; and there are the affections and lusts, or desires\nof the soul; and again, there are the affections and lusts of the\nnew man in saints. Now this is that that the apostle would have,\nto wit, that the affections and passions of our souls should not\nchoose but depart from the affections and lusts of our old man,\nand should be renewed and made willing to be led by the Holy\nGhost from them. 'This I say,' says he, 'Walk in the Spirit, and\nye shall not fulfil the lust of the flesh.' (ver. 16)\n\nWherefore, when he saith, depart from iniquity, if he means from\nour own inherent iniquity, then he must mean thus, take your mind\nand your affections off, carry your minds away from them, set\nyour minds and affections upon other objects, and let your minds\nand affections be yielded up to the conduct of the word and Spirit\nof God, 'Let not sin therefore reign in your mortal body, that ye\nshould obey it in the lusts thereof.' (Rom. 6:12) Now a man, in\nmind and affections, may depart from that which yet will not depart\nfrom him; yea, a man in mind may depart from that which yet will\ndwell in him as long as he lives.\n\nFor instance, there are many diseases that cleave to men, from\nwhich, in their minds, they willingly depart. Yea, their greatest\ndisquietment is, that so bad a distemper will abide by them,\nand might they but have their desire accomplished, they would be\nas far therefrom as the ends of the earth are asunder, and while\nthey are found to continue together, the mind departs therefrom,\nand is gone either to God or to physicians for help and deliverance\nfrom it.\n\nAnd thus it is with the saint, and should be with every one that\nby way of profession nameth the name of Christ, he should depart\nfrom his indwelling sin, with his mind. 'With his mind he should\nserve the law of God.' (Rom. 7:25) And this is an excellent thing\nto do, and can be done by none but such as are possessed with\nan excellent spirit. Ah! to find a man that really departs from\nhimself, and that draweth the affections of the soul, from the\naffections and lusts of his flesh is rare thing. (Ezek. 11:19-21)\nThe heart of the most of professors goeth after their detestable\nlusts, and after their inward abominations. But such shall of\nthe flesh reap corruption,' notwithstanding they name the name of\nChrist. (Gal. 6:8)\n\nSin is sweet to him that is nothing but flesh, or that can savour\nnothing but what is of the flesh. (Job 20:12) Nor can it be that\nbe that is such should depart from himself, his sweet self. (Rom.\n8:5-8) No, they that are after the flesh do mind the things of the\nflesh; wherefore they that are in the flesh, though they profess\nreligion and name the name of Christ, cannot please God; for\nsuch, instead of walking in and after the Spirit, have put the\nstumbling-block of their iniquity before their faces, to hinder\ntheir departing therefrom. (Ezek. 14:7, 8) nor will all their\ninquiring of God, nor their seeking and praying to him, keep them\nfrom stumbling and falling, and splitting themselves in sunder\nupon the rocks and ruins that are provided for them, as a reward\nof the evil of their doings. (Job 14:16) Yea, they shall\nsuck the poison of asps, and the viper's tongue shall slay them,\nnotwithstanding all their profession.\n\nQuestion. But some may say, how shall I know that I do depart from\nthe iniquity of my flesh, from the iniquity that is in me.\n\nAnswer. I shall answer this question briefly thus:\n\n(1.) How is iniquity in thine eye, when severed from the guilt\nand punishment that attends it? Is it as separate from these,\nbeauteous, or ill-favoured? I ask thee how it looks, and how thou\nlikest it, suppose there were no guilt or punishment to attend\nthy love to, or commission of it? For if in its own nature it be\ndesirable to thy mind, and only therefore shunned for fear of the\npunishment that attends the commission of it, without doubt thou\nart none of them that do depart from it; all that thou dost is,\nthou shunnest the sin, not of abhorrence of the sin, but for fear\nof the punishment that attends it. Like the thief that yet refuseth\nto take away his neighbour's horse, not of hatred of theft, but\nfor fear of the gallows.\n\n(2.) How dost thou like thyself, as considered possessed with a\nbody of sin, and as feeling and finding that sin worketh in thy\nmembers? doth this yield thee inward pleasedness of mind, and a\nkind of secret sweetness, or bow? for to be sure, where a sanctified\nmind is, there is nothing more; odious in itself, nor that makes\na man so in his own eyes, as doth this sight, the sight of sin in\nhim, of the working of lust in him. (Job 42:6; Ezek. 16:63; Rom.\n6:12) It is this that makes the good man ashamed, that makes him\nblush, and that makes him abhor himself.\n\n(3.) How look thy duties in thine eyes, I mean thy duties which\nthou doest in the service of God? I say, how look the best of\nthese, the most warm and spiritual of these, since not one of them\ncan be performed, but they do catch the stain of sin, as coming\nfrom thee? or art thou through the ignorance that is in thee as\n[one] unacquainted with these things?\n\n(4.) Why wouldst thou go to heaven? Is it because thou wouldst be\nsaved from hell, or because thou wouldst be freed from sin? I say,\nwouldst thou go to heaven, because it is a place that is holy, or\nbecause it is a place remote from the pains of hell? I ask again,\nwherein dost thou think the blessedness of heaven consists? is\nit in the holiness that is there, or in the freedom that is there\nfrom hell? There is not a man alive but would go to heaven, that\nhe may be saved from hell: but how many would go thither that they\nmight be saved from the pleasures of sin, from the inward pleasure\nof sin; of that I will be silent, though surely they are those\nthat are out of love with sin, and that do depart from iniquity.\n\nVerily, my brethren, it is a great thing to depart from iniquity;\nit is a great thing to have my will, my mind, and my affections\ndeparting from it. But,\n\nSecond, As they that depart from iniquity withdraw their minds and\naffections from the lusts and motions of it, so they depart also\nfrom the OCCASIONS of it; there are occasions by which sin worketh\nto bring forth the fruits thereof, and some seek those occasions.\n(Rom. 14:13; 1 Tim. 5:4; Ex. 23:7; Prov. 5:8; 2 Tim. 2:16) But\nhe that hath set himself to depart from sin in himself, will not\nseek occasions from abroad to do it. Such a man as will keep far\nfrom an evil matter will not company with a person that pollutes\nand defiles, nor will he come near the door of the adulteress's\nhouse; he will shun profane and vain babbling, for fear of the\nungodliness that attends it; he will walk with wise men that he may\nbe wise, knowing that 'a companion of fools shall be destroyed.'\n(Prov. 13:20)\n\nNow there are occasions given and occasions taken to sin against\nthe Lord Jesus; but he that departeth from iniquity departeth from\nthem both. He is not for giving any occasion to others to sin; he\nhad rather wrong himself and put up with injuries done, than give\noccasion to others to do iniquity; and as he is for giving none,\nso neither is he for taking any: he is for partaking of no man's\nsins, but for keeping of himself pure. (1 Tim. 5:22)\n\nThird, To depart from iniquity, is to depart from it in those\nEXAMPLES that are set before us thereto: occasions and examples\nare sometimes the same, but there may be occasions to sin where\nthere are no examples thereto, and therefore in that they differ.\nAnd to depart from iniquity is to shun and depart from those\nexamples, those beastly examples, that in every corner of the\ncountry present themselves to men.\n\nExamples to drunkenness; examples to whoredom; examples to\nswearing, to lying, to stealing, to sabbath-breaking, to pride,\nto covetousness, to deceit, to hypocrisy, and to what not, are\nnow-a-days common among men, and he that is to seek in this matter,\nand that know not how to be expertly base, may have patterns and\nexamples thereto in every hole. But to depart from iniquity is\nto depart from sinful examples, to shut the eyes at them, to turn\nthe back upon them, and to cry out to heaven for grace to be kept\nin the path of life. And, 'Let every one that nameth the name of\nChrist depart from iniquity.'\n\nFourth, To depart from iniquity is to depart from the ENTICINGS\nof iniquity. There is that in iniquity that is of an enticing\nnature. Its pleasures, profits, honours, delights, and sweetnesses\nare enticing, and he that hankers after these is not departed nor\ndeparting from iniquity. A man must be weaned from these things,\nand must find some things somewhere else that are better than\nthese, else he cannot depart from iniquity.\n\nQuestion. But some may say, I go from it and it follows me; I\nreject it and it returns upon me; I have said it nay, a thousand\ntimes, and yet it offereth itself and its deceits to me again,\nwhat would you have me do?\n\nAnswer. I would answer thus; Departing from iniquity is not a\nwork of an hour, or a day, or a week, or a month, or a year; but\nit is a work that will last thee thy lifetime, and there is the\ngreatness and difficulty of it: were it to be done presently, or\nwere the work to be quickly over, how many are there that would\nbe found to have departed from iniquity; but for that it is a work\nof continuance, and not worth anything, unless men hold out to the\nend, therefore it is that so few are found actors or overcomers\ntherein. Departing from iniquity, with many, is but like the\nfalling out of two neighbours, they hate one another for a while,\nand then renew their old friendship again.\n\nBut again, since to depart from iniquity is a work of time--of all\nthy time, no wonder if it dogs thee, and offereth to return upon\nthee again and again; for THAT is mischievous, and seeks nothing\nless than thy ruin: wherefore thou must, in the first place, take\nit for granted that thus it will be and so cry the harder to God\nfor the continuing of his presence and grace upon thee in this\nblessed work, that as thou hast begun to call upon the name of\nthe Lord Jesus, and begun to depart from iniquity, so thou mayest\nhave strength to do it to the last gasp of thy life.\n\nAnd further, for that departing from iniquity is a kind of a\nwarfare with it, for iniquity will hang in thy flesh what it can,\nand will not be easily kept under; therefore no marvel if thou\nfind it wearisome work, and that the thing that thou wouldest be\nrid of, is so unwilling to let thee depart from it.\n\nAnd since the work is so weighty, and that it makes thee to go\ngroaning on, I will for thy help give thee here a few things to\nconsider of: and [remember],\n\n1. Remember that God sees thee, and has his eyes open upon thee,\neven then when sin and temptation is lying at thee to give it some\nentertainment. This was that that made Joseph depart from it, when\nsolicited to embrace it by a very powerful argument. (Gen. 34:6-7)\n\n2. Remember that God's wrath burns against it, and that he will\nsurely be revenged on it, and on all that give it entertainment.\nThis made Job afraid to countenance it, and put him upon departing\nfrom it; 'For destruction from God was a terror to me, and by\nreason of his highness I could not endure.' (Job 31:23)\n\n3. Remember the mischiefs that it has done to those that have\nembraced it, and what distress it has brought upon others. This\nmade the whole congregation of Israel tremble to think that any\nof their brethren should give countenance to it. (Josh. 22:16-18)\n\n4. Remember what Christ hath suffered by it, that he might deliver\nus from the power of it. This made Paul so heartily to depart from\nit, and wish all Christians to do so as well as he. (2 Cor. 5:14)\n\n5. Remember that those that are now in hell-fire went thither\nfor that they loved iniquity, and would not depart from it. (Psa.\n9:17; 11:6)\n\n6. Remember that a profession is not worth a pin, if they that\nmake it do not depart from iniquity. (James 2:16, 17)\n\n7. Remember that thy death-bed will be very uneasy to thee, if\nthy conscience at that day shall be clogged with the guilt of thy\niniquity. (Hosea 7:13, 14)\n\n8. Remember that at the judgment-day Christ will say to those,\nDepart from me, that have not here departed from their sin and\niniquity. (Luke 13:27; Matt. 25:41)\n\nLastly, Remember well, and think much upon what a blessed reward\nthe Son of God will give unto them at that day that have joined\nto their profession of faith in him a holy and blessed conversation.\n\nHaving thus briefly showed you these things, I shall come in the\nnext place,\n\nSECOND, To show you, why some, that as to words rightly name the\nname of Christ, do not depart from iniquity. That it is incident\nto men to name the name of Christ religiously, and not to depart\nfrom iniquity, I have proved already, and now I must show you why\nit is so, and the reasons are of three sorts:\n\nFirst, Some profess him, yet have not saving faith in him, nor\nyet received grace from him. That some profess him that have not\nfaith in him, nor received grace from him, I will make appear\nfirst; and then that they do not depart from iniquity, shall be\nshown afterwards.\n\nThat the first is true consider, Christ says to his disciples,\n'There are some of you that believe not.' And again, 'For Jesus\nknew from the beginning who they were that believed not, and who\nshould betray him.' (John 4:64) Now if they believe not, they have\nnone of his grace in them; for faith is the first and head grace,\nthe beginning and leading grace; he, therefore, that is destitute\nof that is empty of all the rest. Besides, other scriptures also\nconfirm this truth. James calls I some of the professors of Christ\nthat were in his day vain or empty men. (James 2:20) That is, men\nvoid of grace. And the apostle suggesteth in the very words below\nthe text, that as in God's house there are golden and silver saints,\nso there are also earthy and wooden ones. For 'in a great house'\nas God's is, 'are not only vessels of gold and silver, but also\nof wood and of earth, and some to honour, and some to dishonour.'\n(2 Tim 2:20) That is, some for heaven and some for hell. (Rom 9:\n20-23)\n\nNow they are these wooden and earthy professors that he aimeth\nat in the text; to wit, that they should depart from iniquity, or\nelse their profession would do them no good, and these also that\nhe despaireth of in the next words, saying, But in this great\nhouse of God there will not only be golden and silver Christians,\nbut wooden and earthly ones: And if any man purge himself from\nthese, from these men's companies, and from these men's vices, he\nshall be a vessel to honour, sanctified, and meet for the master's\nuse, and prepared to every good work. From all which it is\ngathered that there are some that name the name of Christ in a\nway of profession, that have neither faith nor grace in them, and\nso, consequently, that do not depart from iniquity. For,\n\nThese want that principle, that holy and blessed principle, that\nshould induce them thereunto; to wit, the great and principal\ngraces of the Spirit, and they are four.\n\n1. As I have said, they want FAITH, that heart-purifying grace,\nfor the heart is purified by faith. (Acts 15:9) I have showed you\nalready that departing from iniquity must be with the mind and\naffections, or with the heart. But how can that be, where the\nheart is not sanctified and made holy? For, an unsanctified mind\ncannot depart from iniquity, no more than the Ethiopian can change\nhis skin. (Jer. 13:3) But nothing can purify the heart but faith.\nTherefore nothing can make a professor depart from iniquity where\nfaith is wanting. So then, when men professedly name the name of\nChrist without having holy faith in him, they still abide by their\niniquity; they depart not from their iniquity, but rather make\nof their profession a cloak for their iniquity, for their malice,\nand for their covetousness, and the like. (1 Thess 2:15; 1 Peter\n2:16) It is not profession, but faith, that bringeth God and the\nsoul together; and as long as God and the soul are at a distance,\nwhatever profession is made, there is not a departing, not\nan heart-departing from iniquity. Wherefore to these professors\nJames writeth thus, 'Draw nigh to God, and he will draw nigh\nto you. Cleanse your hands, ye sinners: and purify your hearts,\nye double-minded.' (James 4:8) Men, far from God, cannot think\nreverently of him, nor so speak and profess him, as standeth with\nthe nature of gospel religion; wherefore God saith, draw near\nhither, that is by faith; and again, 'let them come near, then\nlet them speak,' then let them profess. (Isa 41:1) Without faith\na man cannot please God, because he cannot without it stand before\nhim in the spotless righteousness of Christ, nor yet depart from\niniquity, and live a holy life. (Heb 11:6)\n\nThere are three things in faith, that directly tend to make a man\ndepart from iniquity. (l.) It apprehendeth the truth of the being\nand greatness of God, and so it aweth the spirit of a man. (2.) It\napprehendeth the love of this God in Christ, and so it conquereth\nand overcometh the spirit of a man. (3.) It apprehendeth the\nsweetness and blessedness of the nature of the Godhead, and thence\npersuadeth the soul to desire here, communion with him, that it\nmay be holy, and the enjoyment of him, when this world is ended,\nthat it may be happy in, and by him, for ever.\n\nBut without faith these things cannot be apprehended, and therefore\nthose that want it, whatever; their profession is, they will not\ndepart from iniquity.\n\n2. [They want REPENTANCE.] Repentance is another of the great\nand principal graces which the Holy Ghost worketh in the heart.\nWherefore, without this also there can be no departing from iniquity.\nIt is in vain to expect it of any man, let his profession be never\nso stately and great, if he is a stranger to sound repentance. How\nmany are there in our day, since the gospel is grown so common,\nthat catch up a notion of good things and from that notion make\na profession of the name of Christ, get into churches, and obtain\nthe title of a brother, a saint, a member of a gospel congregation,\nthat have clean escaped repentance. I say, they have catched up\na notion of good things, and have through that adventured to name\nthe name of Christ, quite forgetting to take repentance with them.\nRepentance should be, and is one of the first steps into the true\ngospel profession. (Mark 1:15; Prov 3:7; 16:6) But some know nothing\nof it, until they come to the end of all, and their repentance\nwill do them no good. Repentance is not but where the true fear\nof God is; yea, the fear of God is one ground of repentance.\nRepentance is the scouring grace, it is that which purges. Repentance\nis, as I may call it, that bitter pill without the taking, and\nsound working of which, base and sinful humours will rest unstirred,\nunpurged, undriven out of the soul. Can repentance be where godly\nsorrow is not? or can repentance be where the fruits of repentance\nare not? O the fruits of repentance, thick sown by preachers, but\nit comes up but thinly! (Mark 1:4,5; Rom 6:21; Jer 7:3,5) Where\nshall the fruits of repentance be found? Confession of sin is one\nfruit of repentance; shame for sin is another fruit of repentance;\namendment of life is another fruit of repentance; restitution\nfor couzening, cheating, defrauding, beguiling thy neighbour, is\nanother fruit of repentance. (Luke 19:5-8) Yea, if you would see\nthe fruits of repentance as described by the Holy Ghost, and put\ntogether for the further conviction and shame of the impenitent\nprofessor, look into the second epistle to the Corinthians, 12:9-11.\n\nBut this is a day that was never read of, a day wherein conversion\nis frequent without repentance; such a conversion as it is, and\ntherefore doth the church of God now swarm with them that religiously\nname the name of Christ, and yet depart not from iniquity. Alas!\nall houses, all tables, all shops, have hanging up in them the\nsign of the want of repentance. (Eccl 7:27,28) To say nothing of\nthe talk, of the beds and the backs of most that profess, by which\nof these is it that one of a thousand for men; and for women,\none of ten thousand, do show that they have repentance? No marvel\nthen that the name of Christ is so frequently mentioned there,\nwhere iniquity dwells, yea, reigns, and that with the consent of\nthe mind.\n\nI would not be austere, but were wearing of gold, putting on of\napparel, dressing up houses, decking of children, learning of\ncompliments, boldness in women, lechery in men, wanton behaviour,\nlascivious words, and tempting carriages, signs of repentance;\nthen I must say, the fruits of repentance swarm in our land; but\nif these be none of the fruits of repentance then, O, the multitude\nof professors, that religiously name the name of Christ, and do\nnot depart from iniquity.[3] But,\n\n3. [They want LOVE.] Love is another of those great and principal\ngraces which the Holy Ghost worketh in the heart; wherefore let\nprofession be never so high, yet if love be wanting there, to be\nsure such professors 'depart not from iniquity,' (1 Cor 13) Hence\nall profession, and subjecting to profession, are counted nothing,\nwhere love is not. Love is counted a most infallible sign that a\nman is in a state of salvation. 'He that loveth dwells in God, is\nborn of God, and knoweth him.' (1 John 4:7,16,21) Love divideth\nitself, to God, and to my neighbour. Love to God is, that we\nkeep his sayings, his commandments, his laws. 'If a man love me,'\nsaith Christ, 'he will keep my words;--and he that loveth me not,\nkeepeth not my sayings.' (John 14:23,24) For this is the love of\nGod, that we keep his commandments: and his commandments are not\ngrievous.' (1 John 5:3) So then, that professor that hath not love,\ncannot depart from iniquity. (l.) Where no love is, men cannot\nbe tender of the name of God, they are not afflicted because men\nkeep not God's law. (Psa 119:136; 1 Col 13:5) (2.) Where no love\nis, men cannot deny themselves of that which otherwise they might\nlawfully do, lest the weak should fall, and the world be destroyed.\n(Rom 14:15) (3.) Where love to God is, there is hatred against\niniquity; 'ye that love the Lord, hate evil.' (Psa. 97:10)\n\nA man cannot love God that loves not holiness; he loves not holiness\nthat loves not God's word; he loves not God's word that doth not\ndo it. It is a common thing to find men partial in God's law,\nsetting much by small things, and neglecting the weightier matters,\npaying tithe of mint, and anise, and cummin, and neglecting the\nweightier matters. These turn the tables of God's book upside\ndown; making little laws of great ones; and great ones of little\nones; counting half an hour's bodily service better than a moral\nlife. Love! love is gone out of the country; love to the doctrine\nof the first table, love to the doctrine of the second table. O\nhow many professors, in God's eyes, are accounted of no more than\nsounding brass, for want of this ornament, love! (1 Cor 13)\n\nTo speak nothing of the first table, where is he that hath his\nlove manifested by the second? where are they that feed the hungry\nand clothe the naked, and send portions to them, for whom nothing\nis prepared? Where is Paul that would not eat meat while the world\nstandeth, lest he made his brother offend? (1 Cor 8:13) Where is\nDorcas, with her garments she used to make for the widow, and for\nthe fatherless? (Acts 9:36-39) Yea, where is that rich man that,\nto his power, durst say as Job does? as recorded in Job 30:25;\n31:13,32. Love! love is gone, and now coveting, pinching, griping,\nand such things are in fashion: now iniquity abounds, instead of\ngrace, in many that name the name, of Christ. They want love, and\ntherefore cannot depart from iniquity.[4]\n\n4. [They want HOPE.] Hope is another of those great and principal\ngraces, which the Holy Ghost worketh in the heart, and without\nwhich, let a man be never so high in profession, and so open in\nnaming the name of Christ, he cannot depart from iniquity. As was\nsaid before of faith, so we say now of hope. 'And every man that\nhath this hope in him purifieth himself, even as he is pure.' (1\nJohn 3:3) Here is that excellent office, or rather effect of hope\nmade manifest, it purifieth, it cleanseth a man; it makes him make\nthe Lord Jesus his example, as well as his Saviour. He purifieth\nhimself even as he is pure; to wit, in soul, in body, in spirit,\nin life and conversation. Hope of life, eternal by Christ, makes\na man purify himself in obeying the truth through the Spirit.\nHope to be with Christ hereafter, will make me strive to believe\nhim here. Hope of being with angels then, will make a man strive\nto live like an angel here. Alas! alas! there is a company of\nhalf-priests in the world, and they cannot, they dare not teach\nthe people the whole counsel of God, because in so doing they\nwill condemn themselves and their manner of living in the world;\nwhere is that minister now to be found that dare say to his people,\nLook on me, and walk as you have me for an example? or that dare\nsay, What you see and hear to be in me, do, 'and the God of peace\nshall be with you ?' (Phil 3:17; 4:9) These men had hope and hope\npurified them to an example, till they became patterns to others.\nIs not this now far off from some professors in the world? Are\nthey purified, are they clean that name the name of Christ? are\nthey weaned from that milk, and drawn from the breasts? No, nor\ntheir profession is not attended with grace; they name the name\nof Christ; well, but they do not depart from iniquity. Let a man\nbelieve a lie, and according to the reality of his belief, such\nwill his obedience be; let a man hope for that for which he hath\nno ground to hope, yet his hope will work with him according to\nthe power thereof; and yet we have a generation of men that profess\nthe blessed gospel, which yieldeth the most substantial ground for\nfaith and hope; yea, we have a company of men that will be naming\nthe name of Christ, which is the sweetest, the most taking, and\ndesirable name that is named among the sons of men, and for all\nthat, this gospel, this worthy name, nor yet their naming of it,\ndoth make them depart from iniquity. But what's the reason? why,\nthey have taken up a profession, but want the grace of Christ; the\nfaith, the repentance, the love and hope of the gospel. No marvel\nthen, if they abide among the wooden sort of professors: no marvel\nthen, though the iniquity of their heels still follows them, and\nthat it droppeth from them wherever they go. But so much for the\nfirst reason, why men do name the name of Christ and yet do not\ndepart from iniquity.\n\nSecond, The second reason, why some that name the name of Christ,\ndepart not from iniquity, is, for that, though they rest not in\nbare notions, as those forementioned, yet they take up as they,\nshort of the saving grace of God. There are bare notions, there\nare common workings, and there is a work that is saving, and that\nwill do the soul good to eternity.\n\n1. There are bare notions, and they that have them are such unto\nwhom the gospel comes IN WORD ONLY. (1 Thess 1:5; 1 Cor 4:19,20)\nSuch whose religion stands in word only, and is not attended with\na power suitable; that is, there goeth not along with the word, a\npower sufficient to subdue, and work over the heart to a cordial\nand gracious close with that word that comes to them. Yet such is\nthe noise and sound of the word, that they are willing to become\nprofessors thereof; there is some kind of musicalness in it,\nespecially when well handled and fingered by a skilful preacher.\nAnd lo, saith God unto such preachers, when their auditory is made\nup of such kind of hearers, 'And lo, thou art unto them as a very\nlovely song,' or as one that sings a song of loves, 'of one that\nhath a pleasant voice, and can play well on an instrument: for\nthey hear thy words but they do them not.' (Eze. 33:30-32)\n\n2. But then, besides these, there is another sort, and they go\nfurther than these. For to them the word came, not in word only,\nbut also in POWER: though not in that or in such a power as is\nsufficient absolutely against all attempts whatsoever to bring the\nsoul to glory. Of these we read in several places; to wit, that\nthey have tasted of the powers of the world to come; but not so\nas to bring them safe to glory. Yet thus far they go. (1.) They\nattain light or illumination, to see much of their state by nature\nwith. (Heb 6:4) (2.) This light standeth not in bare speculation,\nbut lets fall upon the conscience convincing arguments to the\nbowing and humbling of the spirit. (1 Kings 21:27-29) (3.) They\nsubmit to these convictions, and reform, and may for a time not only\ncome out from them that live in error, but escape the pollutions\nof the world, by the knowledge of our Lord and Saviour Jesus Christ.\n(2 Peter 2:18-20; Gal 3:4; 4:20) (4.) Yea, so powerful will this\ndispensation be, that it will prevail with them to do and suffer\nmany things for the vindication of the truth of that gospel which\nthey profess. For the word will be sweet unto them. Christ, the\ngift of God, will be relished by them. (Heb 6:4,5) The powers of\nthe world to come will be in them. Some workings of the Holy Ghost\nwill be in them. And joy, which is as oil to the wheels, will be\nwith their souls. (Luke 8:13)\n\nThus, I say, it is with some professors, who yet cannot be said\nto depart from iniquity, that is, for all ado, because the things\nthat now are upon them, abide with them but awhile. 'For awhile\nthey believe: they rejoice in the light for a season.' (Luke\n8:13, John 5:35, 2 Peter 2:21) So they clean escape from them,\nwho live in error for a little, or awhile; and after that return\nto their old course, and are again entangled with their iniquities\nand overcome. This is called, 'A turning with the dog to his own\nvomit again, and with the sow that was washed, to her wallowing in\nthe mire.' And some of these are set forth by this and such like\nsayings, 'When the unclean spirit is gone out of a man, he walketh\nthrough dry places, seeking rest, and finding none. Then he saith,\nI will return into my house from whence I came out; and when he\nis come, he findeth it empty, swept, and garnished. Then goeth\nhe, and taketh with himself seven other spirits more wicked than\nhimself, and they enter in and dwell there: and the last state of\nthat man is worse than the first.' (Matt 12:44,45)\n\nNow the causes of this declension, returning, or falling away\nagain into iniquity, are many.\n\nFirst [Cause of falling away.] One is for that this work, this\nwork of power that they have been made partakers of, has not\nbeen thorough enough upon all the powers of their souls. Their\nunderstandings, their judgments and consciences have been dealt\nwith, but the power of God has not been upon their wills and\nminds, and affections, rightly to subdue them to the grace of the\ngospel. (Psa. 110:3) Indeed there seems to be subjection of the\nwill, and an overruling of the mind, and affections also, else\nthey could not for a time lay aside their iniquity, come off from\nthe pollutions of the world, and for a season rejoice in the world\nand be pleased with the light thereof. But we may consider, that\nthis may be, not for that a sound work of God hath passed upon these\npowers of the soul, but that rather this was by reason of those\nreflex acts, that the understanding now enlightened, the judgment\nnow informed, and the conscience now convinced, had upon these\nother powers of the soul. And I the rather think it so, because\nwillingness, mindfulness of, and affection for, this gospel, lasted\nno longer than the light shined in their understandings, or than\nthe things were relished by their judgment and conscience. So that\nwhen the light of their candle went out, and when the taste of\nthis sugar-plum was out of their mouth, their wills and affections,\nnot being possessed with the fear of God, they returned again to\ntheir course, and went away as before with iniquity.\n\nNor do I by anything here discoursed, lay blame or fault at the\ndoor of God. For,\n\n1. He is a free agent to do what he pleaseth, and may, if he please,\nrefuse to give anything, or if he gives something, why may he not\ngive what he pleases also? He may give special grace to one, and\nthat which is not so to another: he may open Balaam's eyes, (Num.\n24:3) and open Lydia'a heart; (Acts 16:14) he may give some but\na taste, and cause some to eat abundantly. (Heb. 6; Songs 5:1)\nHe may suffer some to fall away, and keep others, by his power,\nthrough faith unto salvation.\n\n2. Besides, God's withdrawing, to wit, of those common workings,\nif they were withdrawn without, a cause given--which yet I\nquestion--yet why may they not be withdrawn from these, as well\nas from his own peculiar ones. He knows but little, that doth\nnot know that God ofttimes hides his face from his own, and also\nwithdraws from them the light and great influences of the Holy\nGhost: and turns them over, at least in their own apprehensions,\nto the ungodly, and to fallen angels for their chastisement, or\ntrial; or instruction, &c.\n\n3. And why may not God, since these rebels had such working with\nthem, as that their minds, by their understanding, their will and\naffections; by their judgment and consciences were somewhat taken\nand allured, cause a withdrawing of these for trial, and to see\nif they would cry after him to return.\n\nBut we will let these things pass, and call you again to remembrance\nof what is in hand: we are now shewing that there be them that\nname the name of Christ, 'that yet depart not from iniquity,' and\nin shewing the cause of their not so doing, one was for that the\ngospel came to them in word only; and the other was, for that\nthough it came to others in power, yet not in power, or in that\npower, that effectually keepeth some to salvation. Upon this\nsecond reason I now am, and am shewing how it comes to pass that\nthey that are under the power of the things that we have afore\ndiscoursed, should notwithstanding that, return to their vomit\nagain. One cause of this declension, or going back to iniquity,\nI have just now touched upon, and we have some more behind.\n\nSecond [Cause of falling away.] Therefore such persons upon the\nwithdrawing of those influences that at present are mighty upon\nthem, do forthwith; forget, both what they had, and what work it\nmade upon them. Straightway they forget what manner of men they\nwere. It is said of Israel, they sang his praises, they soon forgot\nhis word. So these they forget.\n\n1. They forget what light and what conviction they had.\n\n2. They forget what sorrow for sin they had.\n\n3. They forget what tastes of Christ and his word they had.\n\n4. They forget what joy and comfort they had.\n\n5. They forget how fair for heaven they were.\n\n6. And they forget how cleansed once they were.\n\n'They have forgotten that they were purged from their old sins.'\n(2 Peter 1:9) Now forgetfulness makes things that are past as\nnothing; and if so, then it can lay no obligations upon the mind,\nto engage it to the delight of them, and to the enjoying of them,\nno not in the thoughts of them, as if they were remembered by us.\nForgetfulness is a very dangerous thing: it makes preaching vain,\nprofession vain, faith vain, and all to no purpose. (1 Cor. 15:1,\n2) Such profession is but a dream, and the professors but as\ndreamers: all vanishes in the morning. This made Paul so caution\nthe Corinthians, that they forgot not the preaching; and the author\nto the Hebrews, so earnestly calls them, in their back-sliding,\nback to the remembrance of former days, and to the recollecting\nof what it was that then had made them so willingly endure their\ngreat fight of affliction. (Heb. 10:32, 33)\n\nForgetfulness, I say, makes things nothing; it makes us as if\nthings had never been; and so takes away from the soul one great\nmeans of stay, support, and encouragement; when choice David was\ndejected, the remembrance of the hill Hermon was his stay; when\nhe was to go out against Goliah, the remembrance of the lion and\nthe bear was his support: so when those that have had the power\nof the things of God upon them, can think of this; when they are\nwithdrawn, it will, even the thinking of it, have some kind of\noperation upon the soul. And therefore you shall find, that the\nrecovering of a backslider usually begins at the remembrance of\nformer things. 'Remember therefore from whence thou art fallen,\nand repent, and do the first works.' (Rev. 2:5)\n\nIt is marvellous to see how some men are captivated with this\nforgetfulness. Those that sometimes have prayed, cried, groaned,\nand sighed, for eternal life; those that sometimes thought no\npains too much, no way too far, no hazards too great to run, for\neternal life; those who sometimes were captivated with the word,\nand with the comforts and joy thereof, and that, had it been\npossible, could have pulled out their eyes, and have given them to\na gospel minister, so dear and sweet were the good tidings which\nthey brought to such. (Gen. 4:14, 15) I say it is marvellous to\nsee how such men are captivated with the forgetfulness of this.\nThey are as if they never had been those men; they are as if they\nhad never had such things; or, as if they never had thought about\nthem. Yea, they are strange, and carry it strangely to all those\nthat still are under the power of that word, and of that mighty\nband by which sometimes themselves were guided.\n\nShould one say to some, Art not thou the man that I once saw crying\nunder a sermon, that I once, heard cry out, What must I do to\nbe saved? and, that some time ago I heard speak well of the holy\nword of God? how askew will they look upon one; or if they will\nacknowledge that such things were with them once, they do it more\nlike images and rejected ghosts, than men. They look as if they\nwere blasted, withered, cast out, and dried to powder, and now\nfit for nothing but to be cast into the fire, and burned. (John\n15:6) The godliness from which they are departed, and the iniquity\nunto which again they have joined themselves, has so altered, so\nmetamorphosed and changed their heart, and mind, and ways. This\ntherefore as the second thing which shews why some that have been\nunder something of the power of things,[5] are again with iniquity\nentangled and overcome.\n\nThird [Cause of falling away.] Another thing that makes these\nenlightened ones, that they continue not to depart from iniquity,\nis the persecution that always attends the word: for persecution\nalways attends the word, that of the tongue, or that of the sword.\nNow these men that were once enlightened, though they cannot\nremember what they were themselves, yet Satan helps them to think\nthat their neighbours remember what they were: and having now\nlost the savour, the sense of what they once had, and sinned away\nthat Spirit that brought it to them, they grow weak; yea are above\nall men the most unable to stand up, to abide the shock and trial,\nthat for their profession is coming upon them. Wherefore, by and\nby they are offended; to wit, with their own profession, and call\nthemselves an hundred fools, for being so heedless, so witless, and\nunwary, to mind God's holy things in such a time and day. (Matt.\n4:16, 17; Luke 8:13) Then they bethink with themselves, how to\nmake an honourable retreat, which they suppose they usually do,\nby finding fault, first with their own unadvisedness, and of the\nover-persuasiveness of others; they also now begin to say farewell\nconscience, yea, God and heaven and all, and join in confederacy\nwith the world again. Thus are they in fear, where no fear is;\nand the sound of a shaken leaf doth chase them. And there are four\nthings that are the cause of this.\n\n1. For that not withstanding the former power that attended the\nword to their hearts, their hearts did still abide as hard as\na rock, there was no true and sound breaking, nor softening in\nthat; wherefore there the word wanted depth of earth, as our Lord\nis pleased to call it; and anon when the sun was up, that which\nremained was presently scorched, and so withered away.\n\n2. Notwithstanding what they had sometimes enjoyed, yet the grace\nof the fear of God was wanting in them. (Eccl. 7:16-18) So wanting\nthat, what should hinder but that they should return to go as\nthey came, and leave Christ, the gospel, and the people of God to\nshift as well as they can for themselves.\n\n3. All that they enjoyed did not estrange their hearts from their\nlusts, though when they were in the power of things, they were\ndeader to them than formerly; I say than formerly. (Psa. 78:30,\n36, 37) And it is even with such, as with them, who are for a time\ntaken off from what yet they love, by some new employ in which\nthey are engaged. Saul went out to look for David to kill him,\nbut when he came at Naioth, in Ramah, the Spirit of God came upon\nhim, and he prophesied. (1 Sam. 19:18, 24) But this lasted but\nfor a while. Saul soon returned to his old envy against the holy\nman again.\n\n4. It comes upon them even of judgment and wrath, for since they\nso soon give way to sin, and forget, God suffereth them to fall\ninto the fear of men, and to force their hearts to comply with bad\nthings,--even as Judas and Demas did,--till they are swallowed up\nof that gulph, into which the ungodly descend. 'As for such as\nturn aside unto their crooked ways, the Lord shall lead them forth\nwith the workers of iniquity.' (Psa. 125:5)\n\nWhen once God is angry with a people, he can deal with them, he\ncan give them up to those lusts in judgment, that they will not\nbe separated from by mercy. Yea, he can make a way for his anger\nto overtake them that have made a way, by the deceits of their\nhearts, to go a-whoring from under him.\n\nAnd these are the causes why those that were once enlightened, and\nhave tasted the good word of God, and the powers of the world to\ncome, return with the dog to his own vomit again; and so, though\nthey have or do name the name of Christ, yet depart not from\niniquity.\n\nThird, A third reason, why they that name the name of Christ do not\ndepart from iniquity, may be, because GRACE IS WEAK and CORRUPTION\nSTRONG. I speak now of them that are truly gracious; for as those\nthat never had nothing but notion, did never at all depart from\niniquity: and as those that never had saving grace, though common\nworkings were with them, do but a little depart from iniquity; so\nthose that yet have the grace of God in them, in truth, do not,\nas they should, depart from iniquity; wherefore the exhortation is\nas much to them as it is to any body else; 'and let them that name\nthe name of Christ,' with gracious lips, 'depart from iniquity.'\nFor though there is a great difference betwixt these and the two\nsorts that I mentioned before,--these having the true principles of\nholiness in them, but the other nothing thereof,--yet they, even\nthey, also have need of this exhortation; for they do not, as\nthey should, 'depart from iniquity.' Their graces, as I said, are\nweak, and that is the reason thereof.\n\nThat these do not depart from iniquity, as they should, is clear.\n\n1. For that their highest acts of holiness are tainted therewith,\nand made imperfect thereby. (Isa. 64:6; Psa. 143:2; Heb. 12:15;\nMatt. 6:23) This is manifest, because they still are afraid to\nshew themselves before God in their own works, and because they\nbetake them for acceptation with God, to the priestly office of\nChrist, and pray by him, 'forgive us our trespasses.'\n\n2. This is clear also, because we are, while in this world, nowhere\nby the word said to have attained to the mark and point of absolute\nperfection; but are bid to grow, to follow on, to press forward,\nand to perfect holiness in the fear of God. (2 Peter 3:18; Heb.\n6:12; Phil. 3:12-14; 2 Cor. 7:1) Yea, the best of us all, even\nthe apostles and prophets, have not only made it manifest by their\nimperfections, that as yet they have not departed from iniquity as\nthey should; but they have confessed, and denied not, that they\nwere yet in the pursuit of righteousness, and had not already\nattained.\n\n3. This is clear also, for that the righteousness, by the which the\nbest of saints are justified in the sight of God, is a righteousness\nof another, not their own; the righteousness of another man, for\nthat there is not any upon earth that doth good and sins not.\nAnd what need we pray, 'forgive us our trespasses,' approach God\nin the perfections of another, and be bid 'to perfect holiness,'\nif we had already attained, or were already perfect, or were so\ndeparted from iniquity as we should.\n\n4. Alas, the complaints of God concerning this matter, doth\nsufficiently testify the truth of what I say. When God came to his\npeople in Egypt, and bid them forsake the idols of Egypt, they did\nnot. But they rebelled against me, says he, and would not hearken\nunto me; they did not, every man, cast away the abominations of\nhis eyes, neither did they forsake the idols of Egypt. Well, he\nsaved them out of Egypt, and brought them into the wilderness,\nand said to them there, Obey my laws, and my commandments; but\nthe house of Israel rebelled against me in the wilderness, they\nwalked not in my statutes, they despised my judgments. Well, then\nhe had them from the wilderness to Canaan, and then said to them,\nKeep my laws. (Eze. 20) But when he had brought them into the\nland, then they also polluted themselves, and sinned, against him\nas before. Again, when God brought them out of captivity, both\nthey, and every thing that they did, was unclean. (Hag. 2:14)\n\nTo be short, what says Paul in the seventh to the Romans? what\nsays James in the third chapter of his epistle? (ch. 3:2) And what\nsays John in his first epistle, and first chapter? (1 John 1:9)\nDo they not all confess, though themselves were apostles, and so\nfor grace and gifts beyond any that breathe in this world, that\nsin and iniquity was yet with them; and so consequently, that\nthere was not as yet that departing by them therefrom, as there\nshould. And the reason, as I have said, is, because grace is weak,\nweak in the beat and most strong of the saints of God. Hence the\ngreatest saints use to complain, when much assaulted with corruptions,\nor attended with very hard service for God, of their weakness and\ninsufficiency, as to a completeness of doing the will of God.\n\n(1.) Moses, when God did but bid him nourish and succour Israel in\nthe wilderness, and carry them in his bosom, as the nursing-father\nbeareth the sucking child, was stricken with such fear of\nmiscarrying, through the weakness of his graces and the power of\nhis corruptions, that he cried to God, saying, 'I am not able to\nbear all this people alone, because it too heavy for me. And if\nthou deal thus with me, kill me, I pray thee, out of hand,--and\nlet me not see my wretchedness.' (Num. 11:14, 15)\n\n(2.) Job, when he was, for a proof of his integrity, to be exercised\na while with some of the judgments of God, cries out, in a sense\nof his weakness to bear them, and to go through as he should, 'Is\nmy strength the strength of stones? or is my flesh of brass?' And\nagain, 'Am I a sea, or a whale, that thou settest a watch over\nme? Wilt thou break a leaf driven to and fro? And wilt thou pursue\nthe dry stubble?' (Job 6:12; 8:12; 13:25)\n\n(3.) So Daniel, when he was but to stand and talk with the angel,\nhow weak did he find himself; 'There remained,' saith he, 'no\nstrength in me;' and, '0 my Lord, by the vision my sorrows are\nturned upon me, and I have retained no strength. For how can the\nservant of this my Lord talk with this my Lord? for as for me,\nstraightway there remained no strength in me, neither is there\nbreath left in me.' (Dan. 10) Some may say, but this is natural\nweakness. But I ask, how came nature to be so weak, but through\nsin? the remains whereof abiding still upon the best of saints,\nmake them, not withstanding their graces, incapable to do any\nthing as they should.\n\n(4.) Paul, a man of men, who had so much grace, revelation of\ngrace and communion with Christ, that sometimes he knew not whether\nhe was in or out of the body, and yet you find him making bitter\ncomplaint of the weakness of his grace, and of the power of his\ncorruptions. 'I am carnal,' saith he, and what I hate that do\nI. 'How to perform that which is good I find not;' 'when I would\ndo good evil is present with me.' 'But I see another law in my\nmembers, warring against the law of my mind, and bringing me into\ncaptivity to the law of sin, which is in my members.' '0 wretched\nman that I am,' &c. What complaints, what confessions, what bewailing\nof weakness is here? And what need was there of any of this, if\nPaul could, as he would, have departed from iniquity? (Rom. 8)\n\nI have instanced in these four men, because as to failings and\nmiscarriages they are as free--by what the holy record saith--as\nany four of whose lives you shall read in all the Bible; but you\nsee that they were too weak to do good and depart from iniquity\nas they would.\n\nGrace may be said to be weak, either when a lower or less degree\nthereof is compared with a higher and greater degree of the same;\nor it may be said to be weak when, in what degree of it you will,\nit shall be engaged by, or engage itself against sin, &c.\n\nThere are degrees of grace in the world, some have less, and some\nbigger measures thereof, and according to the measure of grace\nreceived, so is a Christian capable of action. He that has little,\nacts but weakly; he that has much, acts more strongly; and he\nof the saints that has most, acteth best of all: but yet none of\nthese three can act so as they should and would, and, consequently,\nso depart from iniquity as is their duty. Witness those four that\nI mentioned but now, for they are among the first-rate of saints,\nyet you see what they did, and hear what they said.\n\nSin is a mighty tyrant; it is also installed in our flesh, and\nhas moreover that in it which suiteth with whatever is sensual in\nus. The flesh relisheth it well, though the spirit of the Christian\nis against it.\n\nSin is an active beast, and will not admit that the soul should\nattempt to put forth itself in any good thing, without opposition\nand contradiction. 'When I should do good evil is present with\nme.'[6]\n\nSin is of a polluting and defiling nature, and what grace soever\nit toucheth it staineth, and in staining makes it weaker, than\nwere it not so defiled it would be. Besides, not a grace, nor an\nact of grace in the soul can escape untouched.\n\nUnbelief stands ready to annoy faith in the grace, as well as in\nthe act of faith.\n\nHardness of heart will not let love so affectionately and\nsympathisingly act as it should.\n\nSense and reason being polluted will not let hope be so steadfastly\nfixed upon unseen things as it should.\n\nPride will not let us be so humble as we ought, nor self so self\ndenying. Passion often interrupts our patience, and angry motions\nour meekness. By these, and more that might be named, it appears\nthat sin is in us, opposeth our graces, and letteth[7] them from\nacting as they should; and because this sin has part of ourself\nin its possession, therefore though our more noble part be utterly\nagainst it, yet we depart not from it as we should.\n\nGod chargeth Moses with rash and unadvised words, and so he doth\nJob also: Daniel did wear the name of an idol god, and Paul freely\nconfesseth himself unfirm. (Num. 20:12; Psa. 106:32; Job 38:2;\nJob 42:6; Dan. 4:8; Rom. 7:24)\n\nNor may what hath now been said be applied to those that are weak\nin faith, and so in every other grace; for the strongest grace\nwhen acted as well as we can, cannot cause that we depart from\niniquity as we should. (l.) Because the strongest grace cannot\nact without opposition. (2.) Because we that are the actors are\nlame, infirm, and made weak by sin that dwells in us. (3.) Because\ngrace and a state of grace is not that wherein the perfection\ndesigned for us doth lie, for that is in another world. (a.) This\nis a place to act faith in. (b.) This is a place to labour and\ntravel in. (c.) This is a place to fight and wrestle in. (d.) This\nis a place to be tried in.\n\nAnd therefore this is no place of perfection, and consequently no\nplace where God's people can depart from iniquity as they should.\nNow there is a twofold way of departing from iniquity. I. One is\nwhen the mind is set against it, and withdrawn from the love and\nliking of it. II. The other is when the practice of it is shunned\nby the whole man.\n\nI. The first of these ways, the saints, though they truly do depart\nfrom iniquity, yet depart not from it as they should. (1.) Their\nunderstanding sees not the utmost baseness that is in it. (2.) Their\njudgment is not informed about the vileness of it to perfection.\n(3.) The conscience has not yet been convinced of all the evil that\nis in it. Then, (a.) How should the soul abhor it as it should?\n(b.) How should the desires depart from it with that fervency as\nthey should? (c.) And the will and affections so turn away from\nit as they should?\n\nII. Second, As to the shunning of the acts of sin, there we also\ncome wonderful short.\n\nWe shun not the sins of others as we should. This is made appear,\n(1.) For that we shun not the company of base men as we should.\n(2.) Nor shun or refuse to imitate them in their evil, as we should.\nHow easily are good men persuaded to comply with bad men's ways.\nYea, Jehoshaphat himself said to Ahab, that base one: Behold, 'I\nam as thou art, my people as thy people, my horses as thy horses.'\n(1 Kings 22:4) Joseph could learn in Pharaoh's court, to 'swear\nby Pharaoh's life.' (Gen. 42:15, 16) Peter also, when dissembling,\nwas in fashion among the people, could learn to dissemble likewise.\n(Gal. 2:11-14)\n\nWe shun not our own sins or the sine of our own company as we\nshould. Christians learn to be proud one of another, to be covetous\none of another, to be treacherous and false one of another,\nto be cowardly in God's matters one of another, to be remiss and\nnegligent in christian duties one of another.\n\nBesides, if I should go about to shew here, how Christians will\nhide iniquity, as David. (2 Sam. 12:12) How they will excuse it,\nas did Aaron. (Ex. 32:22-24) How they will plead for it, as did\nthe men of the city of Joash for Baal. (Jud. 6:29-31) and the like,\nI might soon make it abundantly appear, that Christians do not\ndepart from iniquity as they should; and therefore the exhortation\nstands; good, and of use to the best of saints on earth, that\nthey and every of them 'should depart from iniquity.' Yea, the\nobservation also that they do not do it as they should, doth still\nstand good against us.\n\nWherefore, as it is true in those that have nothing but notion,\nand that it is true in those that are wrought upon, but not\neffectually, so it is true upon those that are truly gracious;\nobservation proves it, fears of damnation prove it, the outcry\nof the world proves it, and the confession of the best men proves\nit.\n\n\n[OBSERVATION SECOND.]\n\nI come now to another observation with which I will present you,\nand that is this, namely, that every one that in way of profession and\nreligion names the name of Christ, 'SHOULD DEPART from iniquity.'\nI say, that every one that in a way of profession and religion,\n'nameth the name of Christ, should depart from iniquity.' This\ntruth needs more practice than proof. For I think there are none\nthat have either scripture or reason by them, but will freely\nconsent to this.\n\nNor is there any thing ambiguous in the observation, that we need\nnow to stand upon the explaining of. For,\n\nWhat iniquity is, who knows not?\n\nThat it cleaves to the best, who knows not?\n\nThat it is disgraceful to profession, who knows not? and therefore\nthat it ought to be departed from, who knows not?\n\nBut because the motives in particular may not be so much considered\nas they ought, and because it is Satan's design to tempt us to\nbe unholy, and to keep iniquity and the professing man together;\ntherefore I will in this place spend some arguments upon you that\nprofess, and in a way of profession do name the name of Christ,\nthat you depart from iniquity; to wit, both in the inward thought\nand in the outward practice of it. And those arguments shall\nbe of four sorts, some respecting Christ, some his Father, some\nourselves, and some the world.\n\n\nFirst, [Arguments that respect CHRIST.]\n\nFirst, The Christ, whom you profess, whose name you name, and\nwhose disciples you pretend to be, is holy. 'Be ye holy, for I\nam holy,' (1 Peter 1:16) This is natural to our discourse; for if\nChrist be holy, and if we profess him, and in professing of him,\ndeclare that we are his disciples, we ought therefore to depart\nfrom iniquity, that we may shew the truth of our profession to\nthe world.\n\nSecond, They that thus name the name of Christ should depart from\niniquity, because this Christ, whose name we name, is loving. Those\nthat have a loving master, a master that is continually extending\nhis love unto his servants, should be forward in doing of his\nwill, that thereby they may shew their sense, and acceptation of\nthe love of their master. Why, this is his will, 'that we depart\nfrom iniquity, that we throw sin away; that we fly every appearance\nof evil.' (1 Thess. 5:22; Heb. 7:26)\n\nThird, They that thus name the name of Christ should depart from\niniquity, because of the honour and reputation of their Lord. It\nis a disparagement to Christ, that any of his servants, and that\nany that name his name, should yet abide by, and continue with,\niniquity. 'A son honoureth his father, and a servant his master:\nif then I be a Father, where is mine honour? and if I be a Master,\nwhere is my fear? saith the Lord of hosts, unto you, O priests,\nthat despise my name. And ye say, Wherein have we despised thy\nname?' (Mal. 1:6)\n\nFourth, They that name the name of Christ should depart from iniquity,\nbecause of his name, that his name may not be evil spoken of by\nmen; for our holiness puts a lustre and a beauty upon the name\nof Christ, and our not departing from iniquity draws a cloud upon\nit. Wherefore we ought to depart from iniquity, that the name of\nthe Lord Jesus may be glorified, and not reproached through us.\n\nFifth, They that name the name of Christ should depart from iniquity,\nbecause of the gospel of the Lord Jesus Christ. That the gospel of\nour Lord Jesus Christ, which they profess, may not be evil spoken\nof by our neighbours. The gospel is called holy, therefore let them\nbe holy that profess it. (2 Peter 2:21) The which they can by no\nmeans be, if they depart not from iniquity. Men cannot serve the\ndesigns of the gospel, and their own worldly and fleshly designs.\nBut they that profess the name of Christ, they should be tender\nof his gospel, that they keep that in good esteem and reputation\nin the world. The which they can by no means do, unless they depart\nfrom iniquity.\n\nSixth, They that name the name of Christ should depart from iniquity,\nbecause the very profession of that name is holy. The profession\nis an holy profession. Be ye clean that bear the vessels of the\nLord; the vessels, that is, the profession, for by that is as it\nwere carried about the name and gospel of Jesus Christ. We must\ntherefore lay aside all iniquity, and superfluity of naughtiness,\nand do as persons professing godliness, as professing a profession,\nthat Christ is the priest of, yea the high-priest of 1 Thess.\n2:30; Heb. 3:3. It is a reproach to any man to be but a bungler\nat his profession, to be but a sloven in his profession. And\nit is the honour of a man to be excellent in the managing of his\nprofession. Christians should be excellent in the management of\ntheir profession, and should make that which is good in itself,\ngood to the church and to the world, by a sweet and cleanly managing\nof it.\n\nSeventh, They that profess the name of Christ, or that name it\nreligiously, should to their utmost depart from iniquity, because of\nthe church of Christ which is holy. He that religiously professeth\nthe name of Christ, has put himself into the church of Christ,\nthough not into a particular one, yet into the universal one. Now\nthat is holy. What agreement then hath the temple of God with idols?\nAy, or any pillar, or post, or pin, or member of that temple. (2\nCor. 6:16) One black sheep is quickly espied among five hundred\nwhite ones, and one mangey one will soon affect many. One also\namong the saints, that is not clean, is a blemish to the rest,\nand, as Solomon says, 'one sinner destroyeth much good.' (Eccl.\n9:18)\n\nEighth, They that profess the name of Christ, or that name that\nname religiously, should depart from iniquity, because of the\nordinances of Christ, for they are holy. (Ex. 30:17-31) Men of\nold before they went in to meddle with holy things, were to wash\ntheir hands and their feet in a vessel prepared for that purpose.\nNow since they that name that name religiously do also meddle with\nChrist's appointments, they must also wash and be clean; cleanse\nyour hands ye sinners, if you mean to meddle with Christ in his\nappointment; wash lest God cut you off for your not departing from\niniquity.\n\nNinth, They that name the name of Christ religiously should depart\nfrom iniquity, because of Christ's observers. There are many that\nkeep their eye upon Christ, and that watch for an opportunity to\nspeak against him, even through the sides of those that profess\nhim. 'Behold, this child is set for the fall and rising again\nof many in Israel; and for a sign that shall be spoken against.'\n(Luke 2:34) Some take occasion to speak against him, because of\nthe meanness of his person; here some again speak against him,\nbecause of the plainness of his doctrine; also some speak against\nhim, because of the meanness of his followers; and some speak\nagainst him, because of the evil deeds of some that profess him.\nBut if he that gives just occasion of offence to the least of the\nsaints had better be drowned in the sea with a mill-stone about\nhis neck; what think you shall his judgment be, who, through his\nmingling of his profession of Christ's name with a wicked life\nshall tempt or provoke men to speak against Christ?\n\n\nSECOND, I come now to those arguments that respect GOD THE FATHER.\n\nFirst, Then, they that profess the name of Christ should depart\nfrom iniquity; because of God the Father, because God the Father\nhas made Christ to be to us what he is; to wit, the Apostle and\nhigh-priest of our profession. 'He that honoureth not the Son,\nhonoureth not the Father which hath sent him.' (1 Cor. 1:30;\nJohn 5:23; 15:8) Nor can the Father be honoured by us, but by our\ndeparting from iniquity. All our talk and profession of Christ,\nadds no glory to his Father, who has made him our King, and\nPriest, and Prophet, if it be not joined to an holy conversation.\nWherefore, if you profess the name of Christ, and would hold the\nword in hand, that you have believed in him, depart from iniquity,\nfor the Father's sake that hath sent him.\n\nSecond, As it is the Father which hath made Christ to us what he\nis; so it is the Father who hath called us to partake of Christ\nand all his benefits. 'Wherefore we must depart from iniquity\nthat profess the name of Christ, that we may glorify him for his\ncall.' (1 Cor. 1:9; Heb. 3:1) He has called us to the fellowship\nof his Son Jesus Christ; that is, to partake of all that good\nthat is in him, as Mediator, and to be done by him for those that\ntrust in him. Nor had we ever come out of a cursed and condemned\ncondition, to Christ, for life and blessedness, but by the call\nof the Father; 'For it is not of works, but of him that calleth.'\n(Rom. 9:11) Now since he has called us to this privilege--even\nus whom he has called--and left others in their sins to perish by\nhis judgments, it is meet we should depart from iniquity. (Heb.\n3:1; 2 Peter 1:2, 3) Especially since the call by which he called\nus is heavenly, and holy, and because he has not only called us\nto glory, but to virtue.\n\nThird, We that religiously name the name of Christ, should depart\nfrom iniquity, because God the Father of our Lord Jesus Christ\nhas commanded us to do. Wherefore gird up the loins of your minds,\nbe sober, and hope to the ene for the grace that is to be brought\nunto you at the revelation of Jesus Christ. As obedient children,\nnot fashioning yourselves according to your former lusts in your\nignorance; but as he that has called you is holy, so be ye holy\nin all manner of conversation: because it is written, 'Be ye holy,\nas I am holy.'\n\nFourth, They that religiously name the name of Christ should depart\nfrom iniquity, that they may answer the end for which they are\ncalled to profess his name. The Father has, therefore, called them\nto profess his name, that they might be trees of righteousness, the\nplanting of the Lord, that he might be glorified. Dost thou then\nprofess the name of Christ: bring forth those fruits that become\nthat holy profession, that you may be called 'trees of righteousness,'\nand that God may be glorified for and by your professed subjection\nto the gospel of his Son. (Isa. 61:3)\n\nFifth, They that name--as afore--the name of the Lord Jesus Christ,\nshould depart from iniquity, that they may shew to the world\nthe nature and power of those graces, which God the Father has\nbestowed upon them that do religiously name the name of Christ.\nAnd the rather, because he that religiously nameth that name,\ndeclareth even by his so naming of him, that he has received grace\nof the Father, to enable him so to do. Now he cannot declare this\nby deeds, unless he depart from iniquity; and his declaring of it\nby words alone, signifies little to God or man. (Titus 1:16)\n\nSixth, We therefore that religiously name the name of Christ, should\nalso depart from iniquity, because the Spirit of the Father will\nelse be grieved. (Eph. 4:30) The countenancing of iniquity, the not\ndeparting therefrom, will grieve the Holy Spirit of God, by which\nyou 'are sealed to the day of redemption;' and that is a sin of\na higher nature that men commonly are aware of. He that grieveth\nthe Spirit of God shall smart for it here, or in hell, or both.\nAnd that Spirit that sometimes did illuminate, teach, and instruct\nthem, can keep silence, can cause darkness, can withdraw itself,\nand suffer the soul to sin more and more; and this last is the\nvery judgment of judgments. He that grieves the Spirit, quenches\nit; and he that quenches it, vexes it; add he that vexes it,\nsets it against himself, and tempts it to hasten destruction upon\nhimself. (1 Thess. 5:19) Wherefore take heed, professors, I say\ntake heed, you that religiously name the name of Christ, that you\nmeddle not with iniquity, that you tempt not the Spirit of the Lord\nto do such things against you, whose beginnings are dreadful, and\nwhose end in working of judgments is unsearchable. (Isa. 63:10;\nActs 5:9) A man knows not whither he is going, nor where he shall\nstop, that is but entering into temptation; nor whether he shall\never turn back, or go out at the gap that is right before him. He\nthat has begun to grieve the Holy Ghost, may be suffered to go on\nuntil he has sinned that sin which is called the sin against the\nHoly Ghost. And if God shall once give thee up to that, then thou\nart in the iron cage, out of which there is neither deliverance\nnor redemption. Let every one, therefore, that nameth the name of\nChrist, depart from iniquity, upon this second consideration.\n\n\nTHIRD, In the next place, I come now to those arguments that do\nrespect THYSELF.\n\nFirst, Those that religiously name the name of Christ should,\nmust, depart from iniquity, because else our profession of him is\nbut a lie. 'If we say that we have fellowship with him, and walk\nin darkness, we lie.' (I John 1:6) 'And walk in darkness;' that\nis, and walk in iniquity, and depart not from a life that is\naccording to the course of this world. 'He that saith, I know him,\nand heepeth not his commandments, is a liar, and the truth is not\nin him.' (ch. 2:4) The truth that he professes to know, and that\nhe saith he hath experience of, is not in him. Every man that\nnameth the name of Christ is not therefore a man of God, nor is\nthe word in every man's mouth, truth, though he makes profession\nof that worthy name. (1 Kings 17:24) It is then truth in him,\nand to others with reference to him, when his mouth and his life\nshall agree. (Rev. 2:2, 9; 3:9) Men may say they are apostles,\nand be liars: they may say they are Jews, that is, Christians, and\nlie, and be liars, and lie in so saying. Now this is the highest\nkind of lying, and certainly must therefore work the saddest sort\nof effects. Thus man's best things are lies. His very saying, I\nknow him, I have fellowship with him, I am a Jew, a Christian, is\na lie. His life giveth his mouth the lie: and all knowing men are\nsure he lies. 1. He lies unto God: he speaks lies in the presence,\nand to the very face of God. Now this is a daring thing: I know\ntheir lies, saith he; and shall he not recompense for this? See\nActs 5:4; Rev. 21:8, 27; 22:15. and take heed. I speak to you that\nreligiously name the name of Christ, and yet do not depart from\niniquity. 2. He lies unto men; every knowing man; every man that\nis able to judge of the tree by the fruit, knows that that man\nis a liar, and that his whole profession as to himself is a lie,\nif he doth not depart from iniquity. Thus Paul called the slow\nbellies,[8] the unsound professors among the Cretians, liars.\nThey were so in his eyes, for that their profession of the name\nof Christ was not seconded with such a life as became a people\nprofessing godliness. (Titus 1:12-16) They did not depart from\niniquity. But again, 3. Such a man is a liar to his own soul.\nWhatever such an one promiseth to himself, his soul will find it\na lie. There be many in the world that profess the name of Christ,\nand consequently promise their soul the enjoyment of that good,\nthat indeed is wrapt up in him, but they will certainly be mistaken\nhereabout, and with the greatest terror will find it so, when they\nshall hear that direful sentence, 'Depart from me, all ye workers\nof iniquity.' (Luke 8:27) Christ is resolved that the loose-lived\nprofessor shall not stand in the judgment, nor any such sinners\nin the congregation of the righteous. They have lied to God, to\nmen, and to themselves; but Jesus then will not lie unto them: he\nwill plainly tell them that he hath not known them, and that they\nshall not abide in his presence. But,\n\nSecond, Those that religiously name the name of Christ should\ndepart from iniquity, else, as they are liars in their profession,\nso they are self deceivers. I told you but now such lie to themselves,\nand so consequently they deceive themselves. 'But be ye doers of\nthe word, and not hearers only, deceiving your ownselves.' (John\n1:22) It is a sad thing for a man, in and about eternal things,\nto prove a deceiver of others; but for a man to deceive himself,\nhis ownself of eternal life, this is saddest of all; yet there\nis in man a propenseness so to do. Hence the apostle says, be not\ndeceived, and let no man deceive himself. And again, verse 26,\n'If any man among you seem to be religious, and bridleth not his\ntongue, but deceiveth his own heart, this man's religion is vain.'\nThese words, 'but deceiveth his own heart,' I have much mused about:\nfor they seem to me to be spoken to show how bold and prodigiously\ndesperate some men are, who yet religiously name the name of Christ:\ndesperate, I say, at self deceiving. He deceiveth his own heart;\nhe otherwise persuadeth it, than of its ownself it would go:\nordinarily men are said to be deceived by their hearts, but here\nis a man that is said to deceive his own heart, flattering it off\nfrom the scent and dread of those convictions, that by the Word,\nsometimes it hath been under: persuading of it that there needs\nno such strictness of life be added to a profession of faith in\nChrist, as by the gospel is called for: or that since Christ has\ndied for us, and rose again, and since salvation is alone in him,\nwe need not be so concerned, or be so strict to matter how we\nlive. This man is a self deceiver; he deceives his own heart. Self\ndeceiving, and that about spiritual and eternal things, especially\nwhen men do it willingly, is one of the most unnatural, unreasonable,\nand unaccountable actions in the world. 1. It is one of the most\nunnatural actions; for here a man seeks his own ruin, and privily\nlurks for his own life. (Prov. 1:18) We all cry out against him\nthat murders his children, his wife, or his own body, and condemn\nhim to be one of those that has forgot the rules and love of\nnature. But behold the man under consideration is engaged in such\ndesigns as will terminate in his own destruction: he deceiveth\nhis own soul. 2. This is also the most unreasonable act; there\ncan no cause, nor crumb of cause that has the least spark or dram\nof reason, or of anything that looks like reason, be shown why a\nman should deceive himself, and bereave his soul of eternal life.\nTherefore, 3. Such men are usually passed over with astonishment\nand silence. 'Be astonished, O ye heavens, at this! and be horribly\nafraid, for my people have committed two evils; they have forsaken\nme the fountain of living waters, and hewed them out cisterns,\nbroken cisterns, that can hold no water.' (Jer. 2:11-13)\n\nBut, above all this, as to this head, is the most amazing place,\nwhere it is said, that the self deceiver makes his self deceiving his\nsport: 'Sporting themselves with their own deceivings.' (2 Peter\n2:13) These are a people far gone, to be sure, that are arrived\nto such a height of negligence, carelessness, wantonness, and\ndesperateness of spirit, as to take pleasure in, and make a sport\nof, that which will assuredly deceive them for ever. But this\nis the fruit of professing of Christ, and of not departing from\niniquity. The wisdom and judgment of God is such, as to give such\nover to the sporting of themselves in their own deceivings.\n\n\nFOURTH. [Those arguments that respect THE WORLD.]\n\nFirst, Those that religiously name the name of Christ should depart\nfrom iniquity, because of the scandal that will else assuredly\ncome upon religion, and the things of religion, through them.\nUpon this head I may begin to write with a sigh, for never more\nof this kind than now! There is no place, where the professors\nof religion are, that is clean and free from offence and scandal.\nIniquity is so entailed to religion, and baseness of life to the\nnaming of the name of Christ, that one may say of the professors\nof this age, as it was said of them of old, 'All tables are full\nof vomit and filthiness, so that there is no place clean.' (Isa.\n28:8) Where are they even amongst those that strive for the rule,\nthat mind it at all, when it pinches upon their lusts, their\npride, avarice, and wantonness? Are not, now-a-days, the bulk of\nprofessors like those that 'strain at a gnat and swallow a camel?'\n(Matt. 23:24) Yea, do not professors teach the wicked ones to be\nwicked? (Jer. 2:33) Ah! Lord God, this is a lamentation, and will\nbe for a lamentation. What a sore disease is now got into the\nchurch of God, that the generality of professors should walk with\nscandal!\n\nNo fashion, no vanity, no profuseness, and yet no niggardliness,\nbut is found among professors. They pinch the poor, and nip from\nthem their due, to maintain their own pride and vanity. I shall\nnot need to instance particulars; for from the rich to the poor,\nfrom the pastor to the people, from the master to his man, and\nfrom the mistress to her maiden, all are guilty of scandal, and\nof reproaching, by their lives, the name of the Lord; for they\nprofess, and name that worthy name of Christ, but are not as they\nshould be, departed from iniquity.\n\n1. Hence the name of God is polluted and reproached, even till\nGod is weary and cries out, 'Pollute ye my name no more with your\ngifts and with your idols.' (Eze. 20:39) O do not pollute my name,\nsays God; rather leave off profession, and go every one to his\nwickedness. Tell the world, if you will not depart from iniquity,\nthat Christ and you are parted, and that you have left him, to\nbe embraced by them to whom iniquity is an abomination. It would\nfar better secure the name of God from scandal and reproach, than\nfor you to name the name of Christ, and yet not to depart from\niniquity. Then, though you sin, as now you do, the poor world would\nnot cry out, Ay, this is your religion! Then they would not have\noccasion to vilify religion because of you, since you tell them\nthat Christ and you are parted. But,\n\n2. If you will not leave off to name the name of Christ, nor yet\ndepart from iniquity, you also scandal the sincere professors\nof religion, and that is a grievous thing. There are a people in\nthe world that have made it their business, ever since they knew\nChrist, to cleanse themselves from all filthiness of flesh and\nspirit, and that desire to perfect holiness in the fear of God;\nand you scandalous professors mixing yourselves with them, 'make\ntheir gold look dim.' (Lam. 4:1) You are spots and blemishes to\nthem; Jude 12, you are an evil mixing itself with their good, and\na scandal to their holy profession. (2 Peter 2:13) You are they\nthat make the heart of the righteous sad, whom God would not have,\nsad; you are they that offend his little ones. Oh! the millstone\nthat God will shortly hang about your necks, when the time is come\nthat you must be drowned in the sea and deluge of God's wrath.\n\n3. If you will not leave off to name the name of Christ, nor yet\ndepart from iniquity, you continue to extend your scandal also\nto the word and doctrine of God. They that name the name of Jesus\nreligiously, should so carry it in the world, that they might\nadorn the doctrine of God their Saviour; but thou that professest\nand yet departest not from iniquity, thou causest the name and\ndoctrine which thou professest to be blasphemed and reproached by\nthe men of this world; and that is a sad thing, a thing that will\nbring so heavy a load upon thee, when God shall open thine eyes,\nand he will open them either here or in hell-fire, that thou wilt\nrepent it with great bitterness of soul. (1 Tim. 6:1) The Lord smite\nthee to the making of thee sensible to thy shame and conversion,\nif it be his blessed will. Amen! But,\n\n4. If thou wilt not leave off to name the name of Christ, nor yet\ndepart from iniquity, thou wilt bring reproach, scorn, and contempt\nupon thyself. For 'sin is a reproach to any people.' (Prov.\n14:34). (1.) These are they that God will hold in great contempt\nand scorn. (Isa. 1) (2.) These are they that his people shall\nhave in great contempt. 'Therefore,' saith he, 'have I also made\nyou contemptible and base before all the people, according as ye\nhave not kept my ways,' but have lifted up the face against my\nlaw.[9] (Mal. 2:9; Jer. 25:9, 18) 3. Such shall also be contemned\nand had in derision of the men of this world. They shall be\na hissing, a bye-word, a taunt, and a reproach among all people.\n'For them that honour me,' saith God, 'I will honour, and they\nthat despise me shall be lightly esteemed. (1 Sam. 2:30) I remember\nthat Philpot used to tell the Papists that they danced with their\nbuttocks uncovered, in a net,[10] because of the evil of their\nways; (Isa. 20:4) and the Lord bids professors have a care, 'that\nthe shame of thy nakedness do not appear,' or lest they walk\nnaked, and their shame be discovered. For those professors that\ndepart not from iniquity, however they think of themselves, their\nnakedness is seen of others: and if it be a shame to the modest\nto have their nakedness seen of others, what bold and brazen brows\nhave they who are not ashamed to show their nakedness, yea, the\nvery shame of it, to all that dwell about them? And yet thus doth\nevery one that religiously names the name of Christ, and yet doth\nnot depart from iniquity.\n\nSecond, Those that religiously name the name of Christ, and do\nnot depart from iniquity, they are the cause of the perishing of\nmany. 'Woe,' saith Christ, 'unto the world because of offences,'\n(Matt. 18:7). And again, 'Woe to that man by whom the offence\ncometh!' These are they that cause many to stumble at sin, and\nfall into hell. Hark, you that are such, what God says to you: 'Ye\nhave caused many to stumble at the law,' and at religion. (Mal.\n2:8) Men that are for taking of occasion you give it them; men\nthat would enter into the kingdom, you puzzle and confound them\nwith your iniquity, while you name the name of Christ, and do not\ndepart therefrom. One sinner destroyeth much good; these are the\nmen that encourage the vile to be yet more vile; these be the\nmen that quench weak desires in others; and these be the men that\ntempt the ignorant to harden themselves against their own salvation.\nA professor that hath not forsaken his iniquity, is like one that\ncomes out of the pest-house, among the whole, with his plague\nsores running upon him. This is the man that hath the breath of a\ndragon, he poisons the air round about him. This is the man that\nlays his children, his kinsmen, his friend, and himself. What shall\nI say? A man that nameth the name of Christ, and that departeth\nnot from iniquity, to whom may he be compared? The Pharisees, for\nthat they professed religion, but walked not answerable thereto,\nunto what doth Christ compare them but to serpents and vipers?\nWhat does he call them but hypocrites, whited walls, painted\nsepulchres, fools, and blind? and tells them that they made men more\nthe children of hell than they were before. (Matt. 23) Wherefore\nsuch an one cannot go out of the world by himself: for as he gave\noccasion of scandal when he was in the world, so is he the cause\nof the damnation of many. 'The fruit of the righteous is a tree\nof life.' (Prov. 11:30) But what is the fruit of the wicked, of\nthe professors that are wicked? why, not to perish alone in their\niniquity. (Job 22:20) These, as the dragon, draw many of the stars\nof heaven, and cast them to the earth with their most stinking\ntail. (Rev. 12:4) Cast many a professor into earthly and carnal\ndelights, with their most filthy conversations.\n\nThe apostle did use to weep when he spake of these professors,\nsuch offence he knew they were and would be in the world. (Acts\n20:30; Phil 3:18, 19) These are the chief of the engines of Satan,\nwith these he worketh wonders. One Baalam, one Jeroboam, one Ahab;\nO how many fish bring such to Satan's net! These are the tares that\nhe strives to sow among the wheat, for he knows they are mischief\nto it. 'Wherefore, let every one that nameth the name of Christ\ndepart from iniquity.'\n\nFifth, Those that religiously name the name of Christ, and do not\ndepart from iniquity, how will they die; and how will they look\nthat man in the face, unto the profession of whose name they have\nentailed an unrighteous conversation? Or do they think that he\ndoth not know what they have done, or that they may take him off\nwith a few cries and wringing of hands, when he is on the throne\nto do judgment against transgressors? Oh! it had been better they\nhad not known, had not professed; yea, better they had never been\nborn; for as Christ said of Judas, so may it be said of these,\nit had been good for that man if he had never been born; and as\nChrist says it had been good, so Peter says it had been better. (Mark\n14:21; 2 Peter 2:20, 21) Good they had not been born, and better\nthey had not known and made profession of the name of Christ.\n\nBut perhaps some may ask me,\n\n\nWHAT INIQUITY THEY MUST DEPART FROM THAT RELIGIOUSLY NAME THE NAME\nOF CHRIST?\n\nFirst, I answer first, in general, those that religiously profess\nthe name of Christ, must depart from ALL iniquity. They should\nlay aside every weight; they should fly 'all appearance of evil.'\n(Heb 12:2; 1 Thess. 5:22) Many there be that are willing to part\nwith some sins, some pleasures, some unjust profits, if they may\nbe saved; but this selling of all, parting with all, forsaking of\nall, is a very hard chapter.\n\nAnd yet the Lord Jesus lays it there, saying so likewise,\n'whosoever he be of you,' of any of you that professeth my name,\n'that forsaketh not all that he hath, he cannot be my disciple.'\n(Luke 14:33) Christ by this text requireth more of them that are\nhis than to forsake all iniquity. Wherefore, to be sure, every\nsin is included. No less than universal obedience will prove a\nman sincere. A divided heart is a faulty one. (Hosea 10:2) He that\nforsaketh not every sin is partial in the law, nor can he have\nrespect to all God's commandments. (Job 20:13; John 14:21-24)\nThere can be no true love to Christ where there are reserves; he\nthat will hide any one sin in his bosom, or that will keep it,\nas the phrase is, under his tongue, is a secret enemy to Jesus\nChrist. He loveth not Christ that keepeth not his sayings. To halt\nbetween two is nought, and no man can serve two masters. Christ\nis a master, and sin is a master; yea, and masters are they so\nopposite, that he that at all shall cleave to the one shall by the\nother be counted his enemy. If sin at all be countenanced, Christ\ncounts himself despised. What man would count himself beloved\nof his wife that knows she hath a bosom for another? 'Thou shalt\nnot be for another man' saith he, 'so will I be for thee.' (Hosea\n3:3) Would the king count him a loyal subject who would hide in\nhis house, nourish in his bed, and feed at his table, one that\nimplacably hateth and seeketh to murder his majesty? Why, sin is\nsuch an enemy to the Lord Jesus Christ; therefore, as kings command\nthat traitors be delivered up to justice, so Christ commands\nthat we depart from iniquity. 'Take away all iniquity,' is a good\nprayer, and to 'resist unto blood, striving against sin,' is a\ngood warfare, and he that brings 'every thought to the obedience\nof Christ' gets a brave victory. (Hosea 14:2; Heb. 12:4; 2 Cor.\n10:5) Grace leaveneth the whole soul, and so consequently all the\nparts thereof. Now where the whole is leavened, the taste must\nneeds be the same throughout. Grace leaves no power, faculty, or\npassion of the soul unsanctified, wherefore there is no corner in\na sanctified soul where sin may hide his head, to find rest and\nabode without control. Consequently, he that has a harbour for\nthis or that sin, and that can find a hiding-place and an abode\nfor it in his heart, is no Christian man. Let them then that\nchristianly name the name of Christ, make it manifest that they\ndo not do it feignedly, by departing from iniquity. But,\n\nSecond, And more particularly, they that name the name of Christ,\nas above, let them depart from their CONSTITUTION-SIN, or, if you\nwill, the sin that their temper most inclines them to. Every man\nis not alike inclined to the same sin, but some to one and some\nto another. Now let the man that professes the name of Christ\nreligiously, consider with himself, unto what sin or vanity am\nI most inclined; Is it pride? Is it covetousness? Is it fleshly\nlusts? And let him labour, by all means, to leave off and depart\nfrom that. This is that which David called his own iniquity, and\nsaith, 'I was also upright before him, and I kept myself from\nmine iniquity.' (Psa. 18:23) Rightly are these two put together,\nfor it is not possible that he should be an upright man that indulgeth\nor countenanceth his constitution-sin; but on the contrary, he\nthat keeps himself from that will be upright as to all the rest;\nand the reason is, because if a man has that grace, as to trample\nupon and mortify his darling, his bosom, his only sin, he will\nmore easily and more heartily abhor and fly the rest.\n\nAnd, indeed, if a man will depart from iniquity, he must depart\nfrom his darling sin first; for as long as that is entertained,\nthe others, at least those that are most suiting with that darling,\nwill always be haunting of him. There is a man that, has such and\nsuch haunt his house, and spend his substance, and would be rid\nof them, but cannot; but now, let him rid himself of that, for\nthe sake of which they haunt his house, and then he shall with\ncase be rid of them. Thus it is with sin. There is a man that is\nplagued with many sins, perhaps because he embraceth one: well,\nlet him turn that one out of doors, and that is the way to be rid\nof the rest. Keep thee from thy darling, thy bosom, thy constitution-sin.\n\nMotives to prevail with thee to fall in with this exhortation,\nare several.\n\n1. There can no great change appear in thee, make what profession\nof Christ thou wilt, unless thou cast away thy bosom sin. A man's\nconstitution-sin is, as I may call it, his visible sin; it is that\nby which his neighbours know him and describe him, whether it be\npride, covetousness, lightness, or the like. Now if these abide\nwith thee, though thou shouldest be much reformed in thy notions,\nand in other parts of thy life, yet say thy neighbours, he is the\nsame man still; his faith has not saved him from his darling; he\nwas proud afore, and is proud still; was covetous afore, and is\ncovetous still; was light and wanton afore, and is so still. He\nis the same man, though he has got a new mouth. But now, if thy\nconstitution-sin be parted with, if thy darling be cast away, thy\nconversion is apparent, it is seen of all, for the casting away of\nthat is death to the rest, and ordinarily makes a change throughout.\n\n2. So long as thy constitution-sin remains, as winked at by thee,\nso long thou art an hypocrite before God, let thy profession be\nwhat it will; also, when conscience shall awake and be commanded\nto speak to thee plainly what thou art, it will tell thee so, to\nthy no little vexation and perplexity.\n\n3. Besides, do what thou canst, so long as thou remainest thus thou\nwilt be of a scandalous life. No honour is brought to religion by\nsuch. But,\n\nAgain, As they that name the name of Christ 'should depart from\ntheir constitution-sin, so they should depart from the sins\nof other men's tempers also. Much harm among professors is done\nby each others' sins. There is a man that has clean escaped from\nthose who live in error, has shaken off the carnal world and the\nmen thereof, and is come among professors; but, behold, there also\nhe meeteth with wicked men, with men that have not departed from\niniquity; and there he is entangled. This is a sad thing, and yet\nso it is. I doubt there are some in the world, I mean professors,\nthat will curse the day that ever they were acquainted with some\nprofessors. There are professors that are defilers, professors\nthat are 'wicked men,' professors of whom a wicked man may learn\nto sin. (Jer. 5:26; 2:33) Take heed of these, lest, having fled\nfrom thine own sins, thou shouldest be taken with the sins of\nothers. 'Be not partakers of other men's sins,' is the counsel\nand caution that Paul giveth to Timothy, if he would keep himself\npure. (1 Tim. 5:22)\n\n4. Dost thou profess the name of Christ, and dost thou pretend\nto be a man departing from iniquity? Then take heed thou dost not\ndeceive thyself, by changing one bad way of sinning for another\nbad way of sinning. This was a trick that Israel played of old; for\nwhen God's prophets followed them hard with demands of repentance\nand reformation, then they would 'gad about to change their ways.'\n(Jer. 2:36) But, behold, they would not change a bad way for a\ngood, but one bad way for another, hopping, as the squirrel, from\nbough to bough, but not willing to forsake the tree. Hence they\nwere said to return, but not to the Most High. Take heed, I say,\nof this. Many leave off to be drunkards, and fall in with covetousness.\nMany fall off from covetousness to pride and lasciviousness: take\nheed of this. (Hosea 7:16) This is a grand deceit, and a common one\ntoo, a deceit of a long standing, and almost a disease epidemical\namong professors.\n\nMany times men change their darling sins, as some change their\nwives and servants: that which would serve for such an one this\nyear may not serve to be so for the year ensuing. Hypocrisy would\ndo awhile ago, but now debauchery. Profaneness would do when\nprofaneness was in fashion, but now a deceitful profession. Take\nheed, professor, that thou dost not throw away thy old darling\nsin for a new one. Men's tempers alter. Youth is for pride and\nwantonness; middle age for cunning and craft; old age for the world\nand covetousness. Take heed, therefore, of deceit in this thing.\n\n5. Dost thou profess the name of Christ, and dost thou pretend\nto be a man departing from iniquity? take heed, lest thy departing\nfrom iniquity should be but for a time. Some do depart from\niniquity, as persons in wrangling fits depart from one another;\nto wit, for a time, but when the quarrel is over, by means of some\nintercessor, they are reconciled again. O! Satan is the intercessor\nbetween the soul and sin, and though the breach between these two\nmay seem to be irreconcilable; yea, though the soul hath sworn\nit will never give countenance to so vile a thing as sin is more;\nyet he can tell how to make up this difference, and to fetch them\nback to their vomit again, who, one would have thought, had quite\nescaped his sins, and been gone. (2 Peter 2:18-22) Take heed,\ntherefore, O professor. For there is danger of this, and the height\nof danger lies in it; and I think that Satan, to do this thing,\nmakes use of those sins again, to begin this rejoinder, which he\nfindeth most suitable to the temper and constitution of the sinner.\nThese are, as I may call them, the master sins; they suit, they\njump with the temper of the soul. These, as the little end of the\nwedge, enter with ease, and so make way for those that come after,\nwith which Satan knows he can rend the soul in pieces. Wherefore,\n\n6. To help this, take heed of parleying with thy sins again, when\nonce thou hast departed from them: sin has a smooth tongue; if\nthou hearken to its enchanting language, ten thousand to one but\nthou art entangled. See the saying of the wise man, 'with her\nmuch fair speech she caused him to yield, with the flattering of\nher lips she forced him. He goeth after her straightway, as an\nox goeth to the slaughter, or as a fool to the correction of the\nstocks.' (Prov. 7:21, 22) He heard her charm, and by hearing is\nnoosed, and led away to her house, which is the way to hell, 'going\ndown to the chambers of death.'(ver. 27) Take heed, therefore,\nof listening to the charms wherewith sin enchanteth the soul. In\nthis, be like the deaf adder, stop thine ear, plug it up to sin,\nand let it only be open to hear the words of God.\n\nThird, Let them that name the name of Christ depart from the iniquity\nof THE TIMES. There are sins that may be called the iniquity of\nthe day. It was thus in Noah's day, it was thus in Lot's day, and\nit was thus in Christ's day--I mean, in the days of his flesh:\nand it is a famous thing for professors to keep themselves from\nthe iniquities of the times. Here lay Noah's excellency, here lay\nLot's excellency, and here will lie thy excellency, if thou keep\nthyself from the iniquity of this day. Keep or 'save yourselves\nfrom this untoward generation,' is seasonable counsel, (Acts\n2:40) but taken of but few; the sin of the time, or day, being as\na strong current or stream that drives all before it. Hence Noah\nand Lot were found, as it were, alone, in the practice of this\nexcellent piece of righteousness in their generation. Hence it is\nsaid of Noah, that he 'was a just man, and perfect in his generations.'\n(Gen. 6:9) And again, the Lord said unto Noah, 'Come thou and all\nthy house into the ark, for thee have I seen righteous before me,\nin this generation.' The meaning is, he kept himself clear of the\nsin of his day, or of the generation among which he lived. (Gen.\n7:1)\n\nThe same I say of Lot, he kept himself from the sin of Sodom; and\nhence Peter cries him up for such a righteous man. 'Just Lot,'\nsaith he, 'that righteous man,' whose righteous soul was vexed\nwith the filthy conversation of the wicked. Mark, 'a just man,'\n'a righteous man,' 'his righteous soul,' &c. But how obtained\nhe this character? Why, he abhorred the sin of his time, he fell\nnot in with the sin of the people, but was afflicted and vexed\nthereabout; yea, it was to him a daily burden. 'For that righteous\nman dwelling among them, in seeing and hearing, vexed his righteous\nsoul from day to day, with their unlawful deeds. So David, 'I\nbeheld,' saith he, 'the transgressors, and was grieved, because\nthey kept not thy word.' (Psa. 119:158) The sin of the times is to\nGod the worst of sins; and to fall in with the sin of the times is\ncounted as the highest of transgressions. Consequently, to keep\nfrom them, though a man should, through infirmity, be guilty of\nothers, yet he is accounted upright. And hence it is, I think, that\nDavid was called a man after God's own heart; to wit, because he\nserved his own generation by the will of God; or, as the margent\nreads, after he had, in his own age, served the will of God.\n(Acts 13) By the sin of the times, Satan, as it were, set up his\nstandard in defiance to God; seeking then to cause his name, in\na signal way, to be dishonoured, and that by the professors of\nthat age. And hence it is that the Lord doth manifest such wrath\nagainst his people that are guilty of the common sin of their\nday, and that he shews such special favour to them that abstain\ntherefrom. Was there no more, think you, but Noah, in his generation,\nthat feared God? Yes, several, no doubt; but he was the man that\nkept clear of the sin of his day, therefore he and his family\nmust be partakers of God's deliverance; the other must die before,\nand not be permitted to the mercy of the ark, nor to see the new\nworld with Noah. Unbelief was the sin of the day when Israel was\ngoing from Egypt to Canaan; therefore all that were guilty of that\ntransgression must be denied to go in to see that good land, yea,\nthough it were Moses himself. 'And the Lord spake unto Moses and\nAaron, Because ye believed me not, to sanctify me in the eyes of\nthe children of Israel, therefore ye shall not bring this congregation\ninto the land which I have given them.' (Num. 20:12)\n\nThe sin of the day is an high transgression; from the which, because\nCaleb and Joshua, kept then selves, God kept them from all the\nblasting plagues that overtook all the rest, and gave them the land\nwhich he had promised to their fathers. 'But my servant Caleb,\nbecause he had another spirit with him, and hath followed me\nfully, him will I bring into the land whereinto he went; and his\nseed shall possess it.' (Num. 14:24) Idolatry was the sin of the\nday just before Israel were carried captive into Babylon. Now\nthose of the priests that went astray then, even they say, God\nshall bear their iniquity. 'But the priests, the Levites, the sons\nof Zadok, that kept the charge of my sanctuary when the children\nof Israel went astray from me, they shall come near unto me, to\nminister unto me; and they shall stand before me, to offer unto me\nthe fat and the blood, saith the Lord God. They shall enter into\nmy sanctuary, and they shall come near to my table, to minister\nunto me, and they shall keep my charge.' (Ezek. 44:15, 16)\n\nGreat complaints have we now among professors, of deadness in\nduties, barrenness of the ministry, and of the withdrawing of God\nfrom his people; but I can tell you a cause of all this, namely,\nthe sin of the day is got into the church of God, and has defiled\nthat holy place. This is the ground and cause of all these things;\nnor is it like to be otherwise, till the cause shall be removed.\nIf any should ask me what are the sins of our day, I would say\nthey are conspicuous, they are open, they are declared as Sodom's\nwere. (Isa. 3:9) They that have embraced them, are not ashamed of\nthem; yea, they have got the boldness to plead for them, and to\ncount them their enemies that seek to reform them. All tables are\nfull of vomit and filthiness. And for pride and covetousness, for\nloathing of the gospel, and contemning holiness, as these have\ncovered the face of the nation, as they have infected most of them\nthat now name the name of Christ.\n\nAnd I say again, when you find out a professor that is not horribly\ntainted with some of these things, I exclude not the ministers\nnor their families, let him be as a beacon upon a hill, or as an\nensign in our land. But says one, Would you have us singular? and\nsays another, Would you have us make ourselves ridiculous? and\nsays a third, Such and such, more godly-wise than we, do so. But\nI answer, if God has made you singular, and called you to grace,\nthat is singular; and bid you walk in ways that are singular,\nand diverse from the ways of all others. Yea, if to depart from\niniquity will make you ridiculous, if to be holy in all manner\nof conversation will make you ridiculous, then be contented to be\ncounted so. As for the godly-wise you speak of, let them manifest\nthemselves to be such by departing from iniquity. I am sure that\ntheir being tainted with sins of the day, will not prove them\ngodly-wise. 'Behold, I have taught you,' said Moses, 'statute and\njudgments, even as the Lord my God commanded me; that ye should\ndo so in the land whither you go to possess it. Keep therefore,\nand do them, for this is your wisdom, and your understanding in\nthe sight of the nations, which shall hear of all these statutes,\nand say, Surely this great nation is a wise and understanding\npeople.' Here then is wisdom, and this is that that manifesteth a\npeople to be, understanding, and godly-wise, even the keeping of\nthe commandments of God. And why follow the apish fashions of the\nworld? Hath the God of wisdom set them on foot among us? or is\nit because the devil and wicked men, the inventors of these vain\ntoys, have outwitted the law of God? 'what nation is there so\ngreat, who hath God so nigh unto them' as his people have, and as\nhe 'is in all things that we call upon him for? And what nation\nis there so great, that hath statutes and judgments so righteous,\nas all this law,' said Moses, which I set before you this day?'\n(Deut. 4:5-8) This then is that which declareth us to be godly-wise,\nwhen we keep our soul diligently to the holy words of God; and\nfit not only our tongues and lips, but also our lives thereto.\n\nFourth, But again, let them that name the name of Christ depart\nfrom the iniquity, that is, as I may call it, from FAMILY INIQUITY.\nThere is a house iniquity; an iniquity that loves not to walk\nabroad, but to harbour within doors. This the holy man David was\naware of, therefore he said that he would behave himself 'wisely,\nin a perfect way;' yea, saith he, 'I will walk within my house\nwith a perfect heart.' (Psa. 101:2)\n\nNow this house iniquity standeth in these things. (l.) In domestic\nbroils and quarrels. (2.) In domestic chamberings and wantonness.\n(3.) In domestic misorders of children and servants.\n\n1. For house broils and quarrels, it is an iniquity to be departed\nfrom, whether it be betwixt husband and wife, or otherwise. This,\nas I said, is an iniquity that loves not to walk abroad, but yet\nit is an horrible plague within doors. And, many that shew like\nsaints abroad, yet act the part of devils when they are at home,\nby giving way to this house iniquity; by cherishing of this house\niniquity. This iniquity meeteth the man and his wife at the very\nthreshold of the door, and will not suffer them to enter, no not\nwith one foot into the house in peace, but how far this is from\nwalking together as heirs of the grace of life, is easy to be\ndetermined. Men should carry it in love to their wives, as Christ\ndoth to his church; and wives should carry it to their husbands,\nas the church ought to carry it to her Saviour. (Eph. 5:21-28;\n1 Peter 3:7) And until each relation be managed with respect to\nthese things, this house iniquity will be cherished there. O! God\nsees within doors as well as without, and will judge too for the\niniquity of the house as well as for that more open.\n\n2. As house iniquity standeth in domestic broils and contentions;\nso it also standeth in chamberings and wantonness. (Rom. 13:13)\nWherefore the apostle putteth them both together, saying, 'not\nin chambering and wantonness, not in strife and envying.' This\nchambering and wantonness is of a more general extent, being\nentertained by all, insomuch, that sometimes from the head to\nthe foot all are horribly guilty. But, 'it is a shame to speak of\nthose things that are done of some in secret;' for 'through the\nlusts of their own hearts, they dishonour their own bodies between\nthemselves,' 'working that which is unseemly,' (Eph. 5:12; Rom.\n1:24, 27) to their ignominy and contempt, if not with their fellows\net with God, who sees them, for the darkness hideth not from him.'\n(Psa. 139:12) It was for this kind of iniquity with other, that\nGod told Eli that he would 'judge his house for ever.' (1 Sam.\n3:13) also the words that follow are to be trembled at, that say,\n'The iniquity of Eli's house shall not be purged with sacrifice\nnor offering for ever.' (ver. 14) Such an evil thing is house\niniquity in the eyes of the God that is above.\n\n3. As domestic iniquity standeth in these, so also in the\ndisorders of children and servants. Children's unlawful carriages\nto their parents is a great house iniquity; yea, and a common one\ntoo. (2 Tim. 3:2, 3) Disobedience to parents is one of the sins\nof the last days. O! it is horrible to behold how irreverently,\nhow irrespectively, how saucily and malapertly, children, yea,\nprofessing children, at this day, carry it to their parents;\nsnapping, and checking, curbing and rebuking of them, as if they\nhad never received their beings by them, or had never been beholden\nto them for bringing of them up; yea, as if the relation was lost,\nor as if they had received a dispensation from God to dishonour\nand disobey parents.\n\nI will add, that this sin reigns in little and great, for not only\nthe small and young, but men, are disobedient to their parent; and\nindeed, this is the sin with a shame, that men shall be disobedient\nto parents; the sin of the last times, that men shall be 'disobedient\nto parents,' and 'without natural affection.' Where now-a-days\nshall we see children that are come to men and women's estate,\ncarry it as by the word they are bound, to their aged and worn-out\nparents? I say, where is the honour they should put upon them?\nwho speaks to their aged parents with that due regard to that\nrelation, to their age, to their worn-out condition, as becomes\nthem? Is it not common now-a-days, for parents to be brought into\nbondage and servitude by their children? For parents to be under,\nand children above; for parents to be debased, and children\nto lord it over them. Nor doth this sin go alone in the families\nwhere it is; no, those men are lovers of their ownselves; covetous,\nboasters, proud, blasphemous, that are disobedient to their parents.\nThis is that the prophet means, when he saith, 'The child shall\nbehave himself proudly against the ancient, and the base against\nthe honourable.' (Isa. 3:5) This is a common sin, and a crying\nsin, and to their shame be it spoken that are guilty; a sin that\nmakes men vile to a high degree, and yet it is the sin of professors.\nBut behold how the apostle brands them; he saith, such have but\n'a form of godliness, but denying the power thereof,' and bids\nthe godly shut them out of their fellowship. (1 Tim. 3:5) This sin\nalso is, I fear, grown to such a height in some, as to make them\nweary of their parents, and of doing their duty to them. Yea,\nI wish that some are not 'murderers of fathers and mothers,' by\ntheir thoughts, while they secretly long after, and desire their\ndeath, that the inheritance may be theirs, and that they may be\ndelivered from obedience to their parents.(1 Tim. 1:9) This is a\nsin in the house, in the family, a sin that is kept in hugger-mugger,\nclose; but God sees it, and hath declared his dislike against it,\nby an implicit threatening, to cut them off that are guilty of it.\n(Eph. 5:1-5) Let them then that name the name of Christ, depart\nfrom this iniquity.\n\nDisorders of servants is also an house iniquity, and to be departed\nfrom by the godly. 'He that worketh deceit shall not dwell within\nmy, house;' said David; and 'he that telleth lies shall not tarry\nin my sight.' (Psa. 101:7) One of the rarities in Solomon's house,\nand which the queen of Sheba was so taken with, was the goodly\norder of his servants. (2 Chron. 9:4)\n\nSome of the disorders of servants are to be imputed to the governors\nof families, and some to the servants themselves. Those that are\nto be imputed to the governors of families, are such as these:\n(1.) When the servant learns his vileness of his master, or of\nher mistress. (2.) When servants are countenanced by the master\nagainst the mistress; or by the mistress against the master; or\nwhen in opposition to either, they shall be made equals in things.\n(3.) When the extravagancies of servants are not discountenanced\nand rebuked by their superiors, and the contrary taught them by\nword and life.\n\nThose to be imputed to the servants themselves are: (1.) Their\nwant of reverence to their superiors. (2.) Their backbiting and\nslandering of them. (3.) Their unfaithfulness in serving of them.\n(4.) Their murmuring at their lawful commands, &c.\n\nFrom all these domestic iniquities, let every one depart that\nreligiously nameth the name of Christ. And before I leave this\nhead, let me, to enforce my exhortation, urge upon you a few\nconsiderations to work with you yet further to depart from these\nhouse iniquities.\n\nConsider 1. A man's house, and his carriage there, doth more bespeak\nthe nature and temper of his mind, than all public profession.\nIf I were to judge of a man for my life, I would not judge of\nhim by his open profession, but by his domestic behaviours. Open\nprofession is like a man's best cloak, the which is worn by him\nwhen he walketh abroad, and with many is made but little use of\nat home. But now what a man is at home, that he is indeed. There\nis abroad, my behaviour to my friends, and customers, my outward\nhonesty in dealing and avoiding gross sins. There is at home, my\nhouse, my closet, my heart; and my house, my closet, shew most\nwhat I am: though not to the world, yet to my family, and to\nangels. And a good report from those most near, and most capable\nof advantage to judge, is like to be truer than to have it only\nfrom that which is gotten by my observers abroad. The outside of\nthe platter and cup may look well, when within they may be full\nof excess. (Matt. 23:25-28) The outward shew and profession may\nbe tolerable, when within doors may be bad enough. I and my house\n'will serve the Lord,' is the character of a godly man. (Josh.\n24:15)\n\nConsider 2. As the best judgment is made upon a man from his house,\nso that man is like to have the approbation of God for good, that\nis faithful in all his house. 'I know Abraham,' says God, 'that he\nwill command his children, and his household after him, and they\nshall keep the way of the Lord.' (Gen. 18:15) To make religion\nand the power of godliness the chief of my designs at home, among\nthose among whom God by a special hand has placed me, is that which\nis pleasing to God, and that obtaineth a good report of him. But\nto pass these, and to come to other things.\n\nConsider 3. A master of a family, and mistress of the same, are\nthose that are entrusted of God with those under their tuition\nand care, to be brought up for him, be they children or servants.\nThis is plain from the text last mentioned; wherefore here is\na charge committed to thee of God. Look to it, and consider with\nthyself, whether thou hast done such duty and service for God in\nthis matter, as, setting common frailties aside, thou canst with\ngood conscience lift up thy face unto God; the which to be sure\nthou canst by no means do, if iniquity, to the utmost, be not\nbanished out of thy house.\n\nConsider 4. And will it not be a sad complaint that thy servant\nshall take up against thee, before the Judge at the last day, that\nhe learnt the way to destruction in thy house, who art a professor.\nServants, though themselves be carnal, expect, when they come\ninto the house of professors, that there they shall see religion\nin its spangling colours; but behold, when he enters thy door, he\nfinds sin and wickedness there. There is pride instead of humility,\nand height and raillery[11] instead of meekness and holiness of\nmind. He looked for a house full of virtue, and behold nothing\nbut spider-webs; fair and plausible abroad, but like the sow in\nthe mire at home. Bless me, saith such a servant, are these the\nreligious people! Are these the servants of God, where iniquity\nis made so much of, and is so highly entertained! And now is his\nheart filled with prejudice against all religion, or else he turns\nhypocrite like his master and his mistress, wearing, as they, a\ncloak of religion to cover all abroad, while all naked and shameful\nat home. But perhaps thy heart is so hard, and thy mind so united\nto the pleasing of thy vile affections, that thou wilt say, 'What\ncare I for my servant? I took him to do my work, not to train him\nup in religion. Well, suppose the soul of thy servant be thus little\nworth in thine eyes; yet what wilt thou say for thy children, who\nbehold all thy ways, and are as capable of drinking up the poison\nof thy footsteps, as the swine is of drinking up swill: I say,\nwhat wilt thou do for them? Children will learn to be naught of\nparents, of professing parents soonest of all. They will be tempted\nto think all that they do is right. I say, what wilt thou say to\nthis? Or art thou like the ostrich whom God hath deprived of wisdom,\nand has hardened her heart against her young? (Job 39:13-17) Will\nit please thee when thou shalt see that thou hast brought forth\nchildren to the murderer? or when thou shalt hear them cry, I\nlearnt to go on in the paths of sin by the carriages of professing\nparents.[12] (Heb. 9:13) If it was counted of old a sad thing for\na man to bring forth children to the sword, as Ephraim did, what\nwill it be for a man to bring up children for hell and damnation?\nBut,\n\nFifth, Let those that name the name of Christ depart from the\niniquity of THEIR CLOSET. This may be called part of the iniquity\nof the house; but because it is not public, but as a retired part,\ntherefore I put it here by itself. There are many closets sins\nthat professors may be guilty of, and from which they have need\nto depart. As,\n\n1. There is the pride of a library, that is, the study or closet,\nand I doubt this sin and iniquity to this day is with many great\nprofessors, and in my judgment it is thus manifested. (l.) When\nmen secretly please themselves to think it is known what a stock\nof books they have, or when they take more pleasure in the number\nof, than the matter contained in, their books. (2.) When they\nbuy books rather to make up a number than to learn to be good and\ngodly men thereby. (3.) When, though they own their books to be\ngood and godly, yet they will not conform thereto.\n\nThis is an iniquity now on foot in this land, and ought to be\ndeparted from. It is better to have no books, and depart from\niniquity, than to have a thousand, and not to be bettered in my\nsoul thereby.\n\n2. There is an iniquity that attends the closet, which I may call\nby the name of vacancy. When men have a closet to talk of, not to\npray in; a closet to look upon, not to bow before God in: a closet\nto lay up gold in, but not to mourn in for the sins of my life;\na closet that could it speak, would say, My owner is seldom here\nupon his knees before the God of heaven; seldom here humbling\nhimself for the iniquity of his heart, or to thank God for the\nmercies of his life.\n\n3. Then also a man is guilty of closet-iniquity, when though he\ndoth not utterly live in the neglect of duty, he formally, carnally,\nand without reverence, and godly fear, performs it. Also, when he\nasketh God for that which he cannot abide should be given him, or\nwhen he prayeth for that in his closet, that he cannot abide in\nhis house, nor in his life.\n\n4. Then also a man is guilty of closet-iniquity, when he desireth\nthat the sound of the devotion he doth there, may be heard by them\nwithout in the house, the street, or of those that dwell by; for\na closet is only for the man and God to do things in secretly.\n(Matt. 6:6)\n\nThese things let the professor beware of, lest he add to his\niniquity, sin, until he and it comes to be loathsome. The closet\nis by God appointed for men to wait upon him in, and to do it\nwithout hypocrisy; to wait there for his mind and his will, and\nalso for grace to perform it. And how can a man that went last\ntime out of his closet to be naught, have the face to come thither\nagain? If I regard iniquity in my heart, the Lord will not hear\nmy prayer; and if so, then he will not meet me in my closet; and\nif so, then I shall quickly be weary thereof, being left to myself,\nand the vanity of my mind.\n\nIt is a great thing to be a closet Christian, and to hold it; he\nmust be a close Christian, that will be a closet Christian. When\nI say a closet Christian, I mean one that is so in the hidden part,\nand that also walks with God. Many there be that profess Christ\nwho do oftener, in London[13] frequent the coffee-house than\ntheir closet; and that sooner in a morning run to make bargains\nthan to pray unto God, and begin the day with him. But for thee,\nwho professest the name of Christ, do thou depart from all these\nthings; do thou make conscience of reading and practising; do thou\nfollow after righteousness; do thou make conscience of beginning\nthe day with God; for he that begins it not with him will hardly\nend it with him; he that runs from God in the morning will hardly\nfind him at the close of the day; nor will he that begins with\nthe world and the vanities thereof, in the first place, be very\ncapable of walking with God all the day after. It is he that\nfinds God in his closet that will carry the savour of him into\nhis house, his shop, and his more open conversation. When Moses\nhad been with God in the mount his face shone, he brought of that\nglory into the camp. (Exo. 34)\n\nSixth, I add again, let those that name the name of Christ depart\nfrom the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age\nfor that; let opinions in themselves be never so good, never so\nnecessary, never so innocent, yet there are spirits in the world\nthat will entail iniquity to them, and will make the vanity so\ninseparable with the opinion, that it is almost impossible with\nsome to take in the opinion and leave out the iniquity, that by\nthe craft and subtility of Satan is joined thereto. Nor is this\na thing new, and of yesterday; it has been thus almost in all\nages of the church of God, and that not only in things small and\nindifferent, but in things fundamental and most substantial. I\nneed instance in none other for proof thereof, but the doctrine\nof faith and holiness. If faith be preached as that which is\nabsolutely necessary to justification, then faith fantastical, and\nlooseness and remissness in life, with some, are joined therewith.\nIf holiness of life be preached as necessary to salvation, then\n(they say that) faith is undervalued, and set below its place, and\nworks as to justification, with God set up and made co-partners\nwith Christ's merits in the remission of sins. Thus iniquity\njoineth itself with the great and most substantial truths of the\ngospel, and it is hard to receive any good opinion whatever, but\niniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits\ndo not only tempt men to transgress the moral law, but do present\nthemselves in heavenly things, working there, and labouring in them,\nto wrest the judgment, and turn the understanding and conscience\nawry in those high and most important things. Wherefore, I say,\nwe must be the more watchful and careful lest we be abused in our\nnotions and best principles, by the iniquities that join themselves\nthereto.\n\nIt is strange to see at this day how, not withstanding all the\nthreatenings of God, men are wedded to their own opinions, beyond\nwhat the law of grace and love will admit. Here is a Presbyter,\nhere is an Independent, and a Baptist, so joined each man to his own\nopinion, that they cannot have that communion one with another,\nas by the testament of the Lord Jesus they are commanded and\nenjoined. What is the cause? Is the truth? No? God is the author\nof no confusion in the church of God. (1 Cor. 14:33) It is, then,\nbecause every man, makes too much of his own opinion, abounds too\nmuch in his own sense, and takes not care to separate his opinion\nfrom the iniquity that cleaveth thereto. That this confusion is\nin the church of Christ, I am of Paul, I of Apollos, I of Cephas,\nand I of Christ, is too manifest. But what unbecoming language\nis this for the children of the same father, members of the same\nbody, and heirs of the same glory, to be accustomed to? Whether\nis it pride, or hypocrisy, or ignorance, or self, or the devil,\nor the jesuit, or all these jointly working with the church, that\nmakes and maintains these names of distinction? This distinction\nand want of love, this contempt of one another, those base and\nundervaluing thoughts of brethren, will be better seen, to the\nshame and confusion of some, in the judgment.\n\nIn the meantime, I advise thee with whom I am at this time concerned,\nto take heed of this mixture, this sinful mixture of truth and\niniquity together; and to help thee in this thing, keep thine eye\nmuch upon thine own base self, labour also to be sensible of the\nimperfections that cleave to thy best performances, be clothed\nwith humility, and prefer thy brother before thyself; and know that\nChristianity lieth not in small matters, neither before God, nor\nunderstanding men. And it would be well if those that so stickle\nby their private and unscriptural notions, which only is iniquity\ncleaving to truth,--I say, it would be well if such were more\nsound in faith and morals, and if by their lives they gave better\nconviction to the world that the truth and grace of Christ is in\nthem.\n\nSometimes so much iniquity is mixed with good opinions, that it\nprevails, not only to hurt men in this world, but to drown them\nin misery everlasting. It was good that the Jews did own and allow\nthe ceremonies of the law, but since the iniquity that joined itself\nthereto did prevail with them to make those ceremonies copartners\nwith Christ in those matters that pertained to Christ alone,\ntherefore they perished in them. The Galatians also, with many of\nthe Corinthians, had like to have been overthrown by these things.\nTake heed, therefore, of that iniquity that seeketh to steal with\nthe truth into thy heart, thy judgment, and understanding.\n\nNor doth one iniquity come without another; they are linked\ntogether, and come by companies, and therefore usually they that\nare superstitious in one thing, are corrupted in several other.\nThe more a man stands upon his points[14] to justify himself and\nto condemn his holy brethren, the more danger he is in of being\novercome of diverse evils. And it is the wisdom of God to let\nit be so, that flesh might not glory in his presence. 'His soul,\nwhich is lifted up,' (Hab. 2:4) to wit, with his good doings,\nwith his order and methods in religion, 'his soul is not upright\nin him.' I have often said in my heart, What is the reason that\nsome of the brethren should be so shy of holding communion with\nthose every whit us good, if not better than themselves? Is it\nbecause they think themselves unworthy of their holy fellowship?\nNo, verily; it is because they exalt themselves, they are leavened\nwith some iniquity that hath mixed itself with some good opinions\nthat they hold, and therefore it is that they say to others,\n'Stand by thyself, come not near to me, for I am holier than thou.'\n(Isa. 65:5) But what is the sentence of God concerning those? Why,\nthese are a smoke in my nose, a fire that burneth all the day.\nWherefore, as I said before, so I say now again, take heed of the\niniquity that cleaveth to good opinions; the which thou wilt in\nnowise be able to shun unless thou be clothed with humility.[15]\nBut,\n\nSeventh, Let them that name the name of Christ depart from HYPOCRISIES.\nThis exhortation is as the first, general; for hypocrisies are\nof that nature, that they spread themselves as the leprosy of the\nbody, all over; not the faculties of the soul only, but all the\nduties of a man. So that here is a great iniquity to be parted\nfrom, an over-spreading iniquity. This sin will get into all thy\nprofession, into every whit of it, and will make the whole of it\na loathsome stink in the nostrils of God. Hypocrisy will be in\nthe pulpit, in conference, in closets, in communion of saints,\nin faith, in love, in repentance, in zeal, in humility, in alms,\nin the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt.\n6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2\nCor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping\nof thy soul upright and sincere, more than ordinary diligence to\nbe used. Hypocrisy is one of the most abominable of iniquities.\nIt is a sin that dares it with God. It is a sin that saith God\nis ignorant, or that he delighteth in iniquity. It is a sin that\nflattereth, that dissembleth, that offereth to hold God, as it were,\nfair in hand, about that which is neither purposed nor intended.\nIt is also a sin that puts a man upon studying and contriving to\nbeguile and deceive his neighbour as to the bent and intent of\nthe heart, and also as to the cause and end of actions. It is a\nsin that persuadeth a man to make a show of civility, morality,\nor Christian religion, as a cloak, a pretence, a guise to deceive\nwithal. It will make a man preach for a place and praise, rather\nthan to glorify God and save souls; it will put a man upon talking,\nthat he may be commended; it will make a man, when he is at prayer\nin his closet, strive to be heard without doors; it will make a\nman ask for that he desireth not, and show zeal in duties, when\nhis heart is as cold, as senseless, and as much without savour\nas a clod; it will make a man pray to be seen and heard of men,\nrather than to be heard of God; it will make a man strive to weep\nwhen he repenteth not, and to pretend much friendship when he doth\nnot love; it will make a man pretend to experience and sanctification\nwhen he has none, and to faith and sincerity when he knows not\nwhat they are. There is opposed to this sin simplicity, innocency,\nand godly sincerity, without which three graces thou wilt be a\nhypocrite, let thy notions, thy knowledge, thy profession, and\ncommendations from others, be what they will.\n\nHelps against this sin there are many, some of which I shall now\npresent thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that\nGod's eye is always upon thy heart, to observe all the ways, all\nthe turnings and windings of it. 2. Believe that he observeth all\nthy ways and marks thy actions. 'The ways of man are before the\neyes of the Lord, and he pondereth all his goings.' (Prov. 5:21)\n3. Believe that there is a day of judgment a-coming, and that\nthen all things shall be revealed and discovered as they are. 'For\nthere is nothing covered that shall not be revealed; neither hid\nthat shall not be known. Therefore whatsoever ye have spoken in\ndarkness shall be heard in the light, and that which ye have spoken\nin the ear in closets shall be proclaimed upon the house-tops.'\n(Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and\nshrouds for his hypocrisy, can go unseen no further than the grave,\nnor can he longer flatter himself with thoughts of life. For 'the\ntriumphing of the wicked is short, and the joy of the hypocrite\nbut for a moment. Though his excellency mount up to the heavens,\nand his head reach unto the clouds; yet he shall perish for ever,\nlike his own dung: they which have seen him shall say, Where is\nhe? He shall fly away as a dream, and shall not be found; yea, he\nshall be chased away as a vision of the night.' (Job 20:5-8) 5.\nBelieve that God will not spare a hypocrite in the judgment, no,\nnor punish him neither with ordinary damnation; but as they have\nhere sinned in a way by themselves, so there they shall receive\ngreater damnation. (Luke 20:47)\n\nOf all sins, the sin of hypocrisy bespeaks a man most in love with\nsome lust, because he dissembleth both with God and man to keep\nit.\n\nFor a conclusion upon this sevenfold answer to the question above\npropounded, let me advise those that are tender of the name of\nChrist, to have regard to these things.\n\nAdvice First, as well acquainted with the Word, and with the general\nrules of holiness; to wit, with the moral law; the want of this\nis a cause of much unholiness of conversation. These licentious\nand evil times wherein we live are full of iniquity; nor can we,\nthough we never so much love God, do our duty, as we are enjoined,\nif we do not know it. The law is cast behind the back of many, when\nit should be carried in the hand and heart, that we might do it,\nto the end [that] the gospel which we profess might be glorified\nin the world. Let then the law be with thee to love it, and do it\nin the spirit of the gospel, that thou be not unfruitful in thy\nlife. Let the law, I say, be with thee, not as it comes from\nMoses, but from Christ; for though thou art set free from the law\nas a covenant of life, yet thou still art under the law to Christ;\nand it is to be received by thee as out of his hand, to be a rule\nfor thy conversation in the world. (1 Cor. 9:18) What then thou\nart about to do, do it or leave it undone, as thou shalt find it\napproved or forbidden by the law. And when ought shall come into\nthy mind to be done, and thou art at a stand, and at a loss about\nthe lawfulness or unlawfulness thereof, then betake thyself to\nthe law of thy God, which is in thy hand, and ask if this thing\nbe good or to be avoided. If this were practised by professors,\nthere would not be so much iniquity found in their beds, their\nhouses, their shops, and their conversations, as there is.\n\nAdvice Second, As thou must be careful to find out the lawfulness\nor unlawfulness of a thing before thou puttest forth thy hand\nthereto, so thou must also consider again whether that which is\nlawful is expedient. A thing may be lawful in itself, and may yet\nbe unlawful to thee; to wit, if there be an inconveniency, or an\ninexpediency attending the doing of it. 'All things are lawful\nunto me,' says the apostle, 'but all things are not expedient;\nall things are lawful for me, but all things edify not.' (1 Cor.\n6:12; 10:23) This then thou must consider, and this also thou must\npractise.\n\nBut this is a hard lesson, and impossible to be done, except thou\nart addicted to self-denial; for this text, and so the practice\nof what is contained therein, has respect chiefly to another, to\nwit, to thy neighbour, and his advantage and edification; and it\nsupposeth, yea, enjoineth thee, if thou wilt depart from iniquity,\nto forbear also some things that are lawful, and consequently\nprofitable to thee, for the sake of, and of love to, thy neighbour.\nBut how little of this is found among men? Where is the man that\nwill forbear some lawful things, for fear of hurting the weak\nthereby? Alas! how many are there that this day profess, that\nwill not forbear palpable wickedness; no, though the salvation of\ntheir own souls are endangered thereby; and how then should these\nforbear things that are lawful, even of godly tenderness to the\nweakness of their neighbour?\n\nThus much have I thought good to speak in answer to this question,\nWhat iniquity should we depart from that religiously name the name\nof Christ? And now we will make some use of what hath been spoken.\n\nUSE FIRST. And the first shall be a use of examination. Art thou\na professor? Dost thou religiously name the name of Christ? If\nso, I ask, dost thou, according to the exhortation here, 'Depart\nfrom iniqnity?' I say, examine thyself about this matter, and be\nthou faithful in this work, for the deceit in this will fall upon\nthine own pate. Deceive thyself thou mayest, but beguile God thou\nshalt not. 'Be not deceived, God is not mocked: for whatsoever\na man soweth, that shall he also reap.' (Gal. 6:7) Wherefore\nlet no man deceive himself, either in professing while he lives\nviciously, or in examining whether his profession of this name, and\nhis life, and conversation, do answer one another. What departing\nfrom iniquity is, I have already showed in the former part of this\nbook; wherefore I shall not here handle that point farther, only\npress upon thee the necessity of this exhortation, and the danger\nof the not doing of it faithfully. The necessity of it is urged,\n\nFirst, From the deceitfulness of man's heart which will flatter\nhim with promises of peace and life, both now and hereafter, though\nhe live in iniquity while he professeth the name of Christ. For\nthere are that say in their hearts, or that have their hearts say\nunto them, 'I shall have peace though I walk in the imagination\nof mine heart, to add drunkenness to thirst.' (Deut. 29:19) And\nwhat will become of them that so do, you may see by that which\nfolloweth in the text. The heart therefore is not to be trusted,\nfor it will promise a man peace in the way of death and damnation.\nI doubt not but many are under this fearful judgment to this day.\nWhat means else their quietness of mind, their peace and boasts\nof heaven and glory, though every step they take, as to life and\nconversation, is an apparent step to hell and damnation, 'The\nheart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his\nown heart is a fool.' (Prov. 28:26) These sayings were not written\nwithout a cause. Let as many, therefore, as would examine themselves\nabout this matter, have a jealous eye over their own heart, and\ntake heed of being beguiled thereby; let them mix hearty prayer\nwith this matter unto God, that he will help them to be faithful\nto themselves in this so great a matter; yea, let them compare\ntheir lives with the holy commandment, and judge by that rather\nthan by the fleshly fondness that men naturally are apt to have\nfor, and of, their own actions; for by the verdict of the Word\nthou must stand and fall, both now, at death, and in the day of\njudgment. Take heed, therefore, of thy heart, thy carnal heart,\nwhen thou goest into thy life, to make a search for iniquity.\nTake the Word with thee, and by the Word do thou examine thyself.\n(John 12:48)\n\nSecond, It is urged from the cunning of Satan. Wouldest thou\nexamine thyself faithfully as to this thing, then take heed of\nthe flatteries of the devil: can he help it, thou shalt never find\nout the iniquity of thy heels. He will labour to blind thy mind,\nto harden thy heart, to put such virtuous names upon thy foulest\nvices, that thou shalt never, unless thou stoppest thine ear to\nhim, after a godly sort, truly examine and try thy ways, according\nas thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take\nheed of him, for he will be ready at thy side when thou goest\nabout this work. Now for thy help in this matter, set God, the\nholy God, the all-seeing God, the sin--revenging God, before thine\neyes; 'for our God is a consuming fire.' (Heb. 12:29) And believe\nthat he hath pitched his eyes upon thy heart; also that 'he pondereth\nall thy goings,' and that thy judgment, as to thy faithfulness,\nor unfaithfulness, in this work, must proceed out of the mouth of\nGod. (Prov. 5:21; 21:2) This will be thy help in this thing, that\nis, if thou usest it faithfully; also this will be thy hindrance,\nif thou shalt neglect it, and suffer thyself to be abused by the\ndevil.\n\nThird, It is urged from the dangerousness of the latter days.\nWouldst thou examine thyself, then make not the lives of others\nany rule to thee in this matter. It is prophesied long ago, by\nChrist and by Paul, concerning the latter times, 'that iniquity\nshall abound, and be very high among professors.' (Matt. 24:12; 2\nTim. 3:1-8) Therefore it will be a rare thing to find an exemplary\nlife among professors. Wherefore cease from man, and learn of the\nWord, try thyself by the Word, receive conviction from the Word;\nand to take off thyself from taking of encouragement from others,\nset the judgment before thine eyes, and that account that God will\ndemand of thee then; and know that it will be but a poor excuse\nof thee to say, Lord, such a one doth so, did so, would do so:\nand they professed, &c. Whether thou wilt hear me or not, I know\nnot, yet this I know, 'If thou be wise, thou shalt be wise for\nthyself: but if thou scornest, thou alone shalt bear it.' (Prov.\n9:12)\n\nLet me then, to press this use further upon thee, show thee in\na few particulars the danger of not doing of it, that is, of not\ndeparting from iniquity, since thou professest.\n\nDanger 1. The iniquity that cleaveth to men that profess, if they\ncast it not away, but countenance it, will a11 prove nettles and\nbriars to them; and I will assure thee, yea, thou knowest, that\nnettles and thorns will sting and scratch but ill-favouredly. 'I\nwent,' saith Solomon, 'by the field of the slothful, and by the\nvineyard of the man void of understanding. And lo, it was all\ngrown over with thorns, and nettles had covered the face thereof,\nand the stone wall thereof was broken down.' (Prov. 24:30, 31)\n\nSuppose a man were, after work all day, to be turned into a bed of\nnettles at night: or after a man had been about such a business,\nshould be rewarded with chastisements of briars and thorns: this\nwould for work be but little help, relief, or comfort to him; why\nthis is the reward of a wicked man, of a wicked professor from\nGod; nettles and thorns are to cover over the face of his vineyard,\nhis field, his profession, and that at the last of all; for this\ncovering over the face of his vineyard, with nettles and thorns,\nis to show what fruit the slovenly, slothful, careless professor,\nwill reap out; of his profession, when reaping time shall come.\n\nNor can he whose vineyard, whose profession is covered over with\nthese nettles and thorns of iniquity, escape being afflicted with\nthem in his conscience: for look as they cover the face of his\nvineyard through his sloth now, so will they cover the face of his\nconscience, in the day of judgment. For profession and conscience\ncannot be separated long; if a man then shall make profession without\nconscience of God's honour in his conversation, his profession\nand conscience will meet in the day of his visitation. Nor will\nhe, whose condition this shall be, be able to ward off the guilt\nand sting of a slothful and bad conversation, from covering the\nface of his conscience, by retaining in his profession the name\nof Jesus Christ: for naming and professing of the name of Christ\nwill, instead of salving such a conscience, put venom, sting, and\nkeenness into those nettles and thorns, that then shall be spread\nover the face of such consciences. This will be worse than was\nthat cold wet cloth that Hazael took and spread over the face of\nBenhadad, that he died. (2 Kings 8:15) This will sting worse, tear\nworse, torment worse, kill worse. Therefore look to it!\n\nDanger 2. Nor may men shift this danger by their own neglect of\ninquiring into the truth of their separation from iniquity, for\nthat God himself will search them. I search the reins and the\nheart, saith he, 'to give unto every one of you according to your\nworks.' (Rev. 2:23)\n\nThere are many that wear the name of Christ for a cloak, and so\nmake their advantages by their iniquity; but Christ, at death\nand judgment, will rend this cloak from off such shoulders, then\nshall they walk naked, yea, the shame of their nakedness shall\nthen appear. Now since no man can escape the search of God, and\nso, not his judgment; it will be thy wisdom to search thine own\nways, and to prevent judgment by judging of thyself.\n\nDanger 3. Christ will deny those to be his that do not depart\nfrom iniquity, though they shall name his name among the rest of\nhis people. 'Depart from me,' saith he, 'all you that departed\nnot from iniquity.' (Luke 13:25-27) Yea, they that shall name his\nname religiously, and not depart from iniquity, are denied by him\nall along. 1. He alloweth them not now to call him Lord. 'And why\ncall ye me Lord, Lord,' saith he, 'and do not, the things which I\nsay?' (Luke 6:46) He cannot abide to be reputed the Lord of those\nthat presume to profess his name, and do not depart from iniquity.\n(Ezek. 20:39) The reason is, for that such do but profane his\nname, and stave others off from falling in love with him and his\nways. Hence he says again 'Behold, I have sworn by my great name,\nsaith the Lord, that my name shall no more be named in the mouth\nof any man of Judah.' (Jer. 44:26; Rom. 2:24) 2. He regardeth not\ntheir prayers. 'If I regard iniquity in my heart, the Lord will not\nhear' my prayer. (Psa. 66:18) And if so, then whatever thou hast\nat the hand of God, thou hast it, not in mercy, but in judgment,\nand to work out farther thine everlasting misery. 3. He will not\nregard their soul, but at the last day will cast it from him, as\na thing abhorred by him. As is evidently seen by that thirteenth\nof Luke, but now noted above.\n\nWherefore, from these few hints, thou, whoever thou art, mayest\nwell perceive what a horrible thing it is to make a profession\nof the name of Christ, and not to depart from iniquity. Therefore\nlet me exhort thee again to examine thyself, if thou hast, and\ndost--since thou professest that name--depart from iniquity.\n\nAnd here I would distinguish, for there is two parts in iniquity,\nto wit, the guilt and filth. As for the guilt that is contracted\nby iniquity, I persuade myself, no man who knows it, needs to\nbe bid to desire to depart from that; nay, I do believe that the\nworst devil in hell would depart from his guilt, if he could,\nand might: but this is it, to wit, to depart from the sweet, the\npleasure, and profit of iniquity. There are that call evil good,\niniquity good, and that of professors too: this is that to be\ndeparted from, and these are they that are exhorted to forsake\nit upon the pains and penalties before threatened. Therefore, as\nI said, let such look to it, that they examine themselves if they\ndepart from iniquity.\n\nAnd come, now thou art going about this work, let me help thee\nin this matter. I. Ask thy heart, What evil dost thou see in sin?\nII. How sick art thou of sin? III. What means dust thou use to\nmortify thy sins? IV. How much hast thou been grieved to see others\nbreak God's law, and to find temptations in thyself to do it?\n\nI. For the first, There is a soul-polluting evil in iniquity.\nThere is a God-provoking evil in iniquity.\n\nThere is a soul-damning evil in iniquity. And until thou comest\nexperimentally to know these things, thou wilt have neither list,\nnor will, to depart from iniquity.\n\nII. For the second. I mean not sick with guilt, for so the damned\nin hell are sick, but I mean sick of the filth, and polluting\nnature of it. Thus was Moses sick of sin, thus Jabez was sick of\nsin, and thus was Paul sick of sin. (Num. 11:14, 15; 1 Chron. 4:9,\n10; Rom. 7:14; 2 Cor. 5:1-3; Phil. 3:10-14)\n\nIII. For the third. You know that those that are sensible of a\nsickness, will look out after the means to be recovered; there is\na means also for this disease, and dost thou know what that means\nis, and hast thou indeed a desire to it? yea, couldest thou be\nwilling even now to partake of the means that would help thee to\nthat means, that can cure thee of this disease? there are no means\ncan cure a man that is sick of sin, but glory; and the means to\ncome by that is Christ, and to go out of this world by the faith\nof him. There is no grace can cure this disease; yes, grace doth\nrather increase it; for the more grace any man has, the more is he\nsick of sin; the greater an offence is iniquity to him. So then,\nthere is nothing can cure this disease, but glory: but immortal\nglory. And dost thou desire this medicine? and doth God testify\nthat thy desire is true, not feigned? (2 Cor. 5:4) I know that\nthere are many things that do make some even wish to die: but the\nquestion is not whether thou dost wish to die: for death can cure\nmany diseases: but is this that that moveth thee to desire to\ndepart: to wit, that thou mightest be rid, quite rid, and stripped\nof a body of death, because nothing on this side the grave\ncan rid thee and strip thee of it. And is hope, that this day is\napproaching, a reviving cordial to thee? and doth the hope of this\nstrike arrows into the heart of thy lusts, and draw off thy mind\nand affections yet farther from iniquity.\n\nIV. To the fourth. How much hast thou been grieved to see others\nbreak God's law, and to find temptations in thyself to do it? 'I\nbeheld the transgressors, and was grieved,' said David, 'because\nmen kept not thy word.' (Psa. 119:158) The same also had Paul,\nbecause of that body of sin and death which was in him. Professor,\nI beseech thee be thou serious about this thing because it will\nbe found, when God comes to judge, that those that profess Christ,\nand yet abide with their iniquity, are but wooden, earthy professors,\nand none of the silver or golden ones: and so, consequently, such\nas shall be vessels, not to honour, but to dishonour; not to glory,\nbut to shame.\n\nUSE SECOND. My next shall be a use of terror. Has God commanded\nby the mouth of his holy apostles and prophets, that those that\nname the name of Christ should depart from iniquity: then what\nwill become of those that rebel against his Word. Where the word\nof a king is, there is power; and if the wrath of a king be as\nthe roaring of a lion, what is, and what will be the wrath of God,\nwhen with violence it falls upon the head of the wicked?\n\nSirs, I beseech you consider this, namely, that the man that\nprofesseth the name of Christ, and yet liveth a wicked life, is\nthe greatest enemy that God has in the world, and, consequently,\none that God, in a way most eminent, will set his face against.\nHence he threateneth such so hotly, saying, 'And the destruction\nof the transgressors and of the sinner shall be together,' and\nthat 'they that forsake the Lord shall be consumed.' (Isa. 1:28;\n33:14) But what sinners are these? why, the sinners in Zion, the\nhypocrites in the church. So again the Lord shall 'purge out from\namong you the rebels, and them that transgress against him.' (Ezek.\n20:38) 'All the sinners of my people shall die by the sword, which\nsay, The evil shall not overtake nor prevent us.' (Amos 9:10) For\nthough such do think that by professing of the name of Christ,\nthey shall prevent their going down to hell, yet they shall go\ndown thither, with those that have lived openly wicked and profane:\nEgypt, and Judah, the circumcised with them that are not, for it\nis not a profession of faith that can save them. (Jer. 9:26) 'Whom\ndost thou pass in beauty,' saith God? wherein art thou bettered by\nthe profession, than the wicked? 'go down, and be thou laid with\nthe uncircumcised.' (Ezek. 32:19)\n\nThis in general; but more particularly, the wrath of God manifesteth\nitself against such kind of professors. In that the gospel and\nmeans of salvation shall not be effectual for their salvation, but\nthat it shall work rather quite contrary effects. It shall bring\nforth, as I said, quite contrary effects. (2 Cor. 2:15, 16) As,\n\nFirst, The preaching of the Word shall be to such the savour of\ndeath unto death, and that is a fearful thing.\n\nSecond, Yea Christ Jesus himself shall be so far off from being\na savour unto them, that he shall be a snare, a trap and a gin to\ncatch them by the heel withal; that they may go and fall backward,\nand be broken, and snared, and taken.' (Isa. 8:14, 15; 28:13)\n\nThird, The Lord also will choose out such delusions, or such as will\nbest suit with the workings of their flesh, as will effectually bring\nthem down, with the bullocks and with the bulls to the slaughter:\nyea, he will lead such forth with the workers of iniquity. (Isa.\n66:3, 4; Psa. 125:5)\n\nFourth, Such, above all, lie open to the sin against the Holy Ghost,\nthat unpardonable sin, that must never be forgiven. For alas, it\nis not the poor ignorant world, but the enlightened professor that\ncommitteth the sin that shall never be forgiven.\n\nI say, it is one enlightened, one that has tasted the good word\nof God, and something of the powers of the world to come. (Heb.\n6:4; 1 John 5:16) It is one that was counted a brother, that was\nwith us in our profession: it is such an one that is in danger\nof committing of that most black and bloody sin. But yet all and\nevery one of those that are such are not in danger of this; but\nthose among these that take pleasure in unrighteousness, and that\nrather than they will lose that pleasure, will commit it presumptuously.\nPresumptuously, that is, against light, against convictions, against\nwarnings, against mercies. Or thus, a presumptuous sin is such\nan one as is committed in the face of the command, in a desperate\nventuring to run the hazard, or in a presuming upon the mercy of\nGod, through Christ, to be saved not withstanding: this is a leading\nsin to that which is unpardonable, and will be found with such\nprofessors; that do hanker after iniquity. I say, it is designed\nby the devil, and suffered by the just judgment of God, to catch\nand overthrow the loose and carnal gospellers. And hence it is\nthat David cries unto God, that he would hold him back from these\nsort of sins. 'Cleanse thou me from secret faults,' says he. And\nthen adds, 'Keep back thy servant also from presumptuous sins;\nlet them not have dominion over me: then shall I be upright, and\nI shall be innocent from the great transgression.' (Psa. 19:12,\n13)\n\nIf there were any dread of God, or of his word, in the hearts of\nthe men of this generation, the consideration of this one test is\nenough to shake them in pieces: I speak of those that name the name\nof Christ, but do not depart from iniquity. But the word of God\nmust be fulfilled; in the last days iniquity must abound; wherefore\nthese days will be perilous and dangerous to professors. 'In the\nlast days perilous times shall come, for men shall be lovers of\ntheir ownselves, covetous, boasters, proud, blasphemers, disobedient\nto parents, unthankful, unholy.' (2 Tim. 3:1, 2; Matt. 24:12)\nI do the oftener harp upon this test at this time, because it is\na prediction of what shall be in the latter days, to wit, what\na sea and deluge of iniquity shall in the latter days overspread\nand drown those that then shall have a form of godliness, and of\nreligion. So that this day is more dangerous than were the days\nthat have been before us. Now iniquity, even immorality, shall\nwith professors be in fashion, be pleaded for, be loved and more\nesteemed than holiness itself. Now godliness and self denial shall\nbe little set by; even those very men that have a form of godliness\nhate the life and power thereof; yea, they shall despise them that\nare good. Now therefore ministers must not think that what they\nsay of the doctrine of self denial among professors, will be\nmuch, if at all regarded. I say, regarded, so as to be loved and\nput in practice by them that name the name of Christ. For the strong\nhold that iniquity shall have of their affections will cause that\nbut little effectualness to this end will be found to attend the\npreaching of the Word unto them.\n\nBut what will these kind of men do, when God that is just, God\nthat is holy, and God that is strong to execute his word, shall\ncall them to an account for these things?\n\nNow some may say, But what shall we do to depart from iniquity?\nI answer,\n\n1. Labour to see the odiousness and unprofitableness thereof, which\nthou mayest do by the true knowledge of the excellent nature of\nthe holiness of God. For until thou seest a beauty in holiness,\nthou canst not see odiousness in sin and iniquity. Danger thou\nmayest see in sin before, but odiousness thou canst not.\n\n2. Be much in the consideration of the power, justice, and\nfaithfulness of God to revenge himself on the workers of iniquity.\n\n3. Be much in the consideration of the greatness and worth of thy\nsoul.\n\n4. Be often asking of thyself what true profit did I ever get by\nthe commission of any sin.\n\n5. Bring thy last day often to thy bedside.\n\n6. Be often thinking of the cries and roarings of the damned in\nhell.\n\n7. Be often considering the lastingness of the torments of hell.\n\n8. Be often thinking what would those that are now in hell give\nthat they might live their lives over again.\n\n9. Consider often of the frailty of thy life, and that there is\nno repentance to be found in the grave, whither thou goest.\n\n10. Consider that hell is a doleful place, and that the devils\nare but uncomfortable companions.\n\n11. Again, consider together with those how the patience of God\nhas been abused by thee; yea, how all his attributes have been\ndespised by thee, who art a professor, that does not depart from\niniquity.\n\n13. Moreover, I would ask with what face thou canst look the Lord\nJesus in the face, whose name thou hast profaned by thine iniquity?\n\n13. Also, how thou wilt look on those that are truly godly, whose\nhearts thou has grieved, while they have beheld the dirt and dung\nthat hath cloven to thee and to thy profession.\n\n14. But especially consider with thyself how thou wilt bear,\ntogether with thine own, the guilt, of the damnation of others.\nFor as I have often said, a professor, if he perishes, seldom\nperishes alone, but casteth others down to hell with himself. The\nreason is, because others, both weak professors and carnal men,\nare spectators and observers of his ways; yea, and will presume\nalso to follow him especially in evil courses, concluding that he\nis right. We read that the tail of the dragon, or that the dragon\nby his tail, did draw and cast down abundance of the stars of\nheaven to the earth. (Rev. 12:4; Isa. 9:14, 15) The tail! 'The\nprophet that teacheth lies, he is the tail.' The prophet that\nspeaketh lies, either by opinion or practice, he is the tail, the\ndragons's tail, the serpentine tail of the devil. (Isa. 9:14, 15)\nAnd so in his order, every professor that by his iniquity draweth\nboth himself and others to hell, he is the tail. The tail, says\nthe Holy Ghost, draws them down; draws down even the stars of\nheaven; but whither doth he draw them? The answer is, from heaven,\nthe throne of God, to earth, the seat of the dragon; for he is\nthe god of this world. The professor then that is dishonourable\nin his profession, he is the tail. 'The ancient and honourable, he\nis the head; and the prophet that teacheth lies, he is the tail.'\nNor can Satan work such exploits by any, as he can by unrighteous\nprofessors. These he useth in his hand, as the giant useth his\nclub; he, as it were, drives all before him with it. It is said\nof Behemoth, that 'he moveth his tail like a cedar.' (Job 40:7)\nBehemoth is a type of the devil, but behold how he handleth his\ntail, even as if a man should swing about a cedar. (Rev. 9:10,\n19) This is spoken to shew the hurtfulness of the tail, as it is\nalso said in another place. Better no professor than a wicked\nprofessor. Better open profane than a hypocritical namer of the\nname of Christ; and less hurt shall such an one do to his own\nsoul, to the poor ignorant world, to the name of Christ, and to\nthe church of God.\n\nLet professors, therefore, take heed to themselves, that they\njoin to their naming of the name of Christ an holy and godly\nconversation; for away they must go else with the workers of\niniquity to the pit, with more guilt, and bigger load, and more\ntorment by far than others, But,\n\nUSE THIRD. My next word shall be to those that desire to be true,\nsincere professors of the name of Christ.\n\nFirst, Do you bless God, for that he has put not only his name\ninto your lips, but grace into your hearts, that thereby that\nprofession which thou makest of him may be seasoned with that\nsalt. 'Every sacrifice shall be seasoned with salt.' (Mark 9:49)\nNow naming of the name of Christ is a sacrifice, and a sacrifice\nacceptable, when the salt of the covenant of thy God is not\nlacking, but mixed therewith. (Heb. 13:15; Lev. 2:13) Therefore\nI say, since God has put his name into thy mouth to profess the\nsame, and grace into thy heart to season that profession with\nsuch carriage, such behaviour, such life, and such conversation\nas doth become the same, thou hast great cause to thank God. A man\ninto whose mouth God has put the name of Christ to profess it, is\nas a man that is to act his part upon a stage in the market place;\nif he doth it well, he brings praise both to his master and himself;\nbut if he doth it ill, both are brought into contempt. No greater\npraise can by man be brought to God, than by joining to the\nprofession of the name of Christ a fruitful life and conversation.\n'Herein,' saith Christ, 'is my Father glorified, that ye bear\nmuch fruit; so shall ye be my disciples.' (John 15:8) Fruitful\nlives God expecteth of all that profess the name of Christ. And\nlet every one that nameth the name of Christ depart from iniquity.\nBless God, therefore, if he hath kept thee from blotting and\nblemishing of thy profession; if thy conversation has not been\nstained with the blots and evils of the times. What thou feelest,\nfightest with, and groanest under, by reason of the working\nof thine inward corruptions, with that I meddle not; nor is thy\nconversation the worse for that, if thou keepest them from breaking\nout. Thou also shalt be counted holy unto God, through Christ, if\nthou be of an upright conversation; though plagued every day with\nthe working of thine own corruption.\n\nAd God's grace is the salt of saints, so saints are the salt of\nGod. The one is the salt of God in the heart, and the other is the\nsalt of God in the world. 'Ye are the salt of the earth:' (Matt.\n5:13) that is the salt of God in the earth. For the earth would\nbe wholly corrupt, and would altogether stink, if professors were\nnot in it. But now if the professor, which is the salt, shall indeed\nlose his savour, and hath nothing in his conversation to season\nthat part of the earth, in which God has placed him, wherewith\nshall it be seasoned? The place where he dwells, as well as his\nprofession, will both stink odiously in the nostrils of the Lord,\nand so both come to ruin and desolation.\n\nIndeed, as I have shewed, the professor will come to the worst of\nit; for that God doth deny further to give him salt. 'If the salt\nhave lost his savour, wherewith shall it be seasoned?' (Luke 14:34)\nWherewith shall the salt be salted? with nothing. Therefore it\nis thenceforth good for nothing. No, not for the dunghill, but to\nbe cast out, and trodden under foot of men. 'He that hath ears to\nhear let him hear.'\n\nHow much, therefore, is the tender-hearted, and he that laboureth\nto beautify his profession with a gospel conversation, bound to\nbless God for the salt of his grace, by the which his heart is\nseasoned, and from his heart, his conversation.\n\nSecond, As such Christians should bless God, so let them watch,\nlet them still watch, let them still watch and pray, watch against\nSatan, and pray yet for more grace, that they may yet more and\nmore beautify their profession of the worthy name of Christ with\na suitable conversation. Blessed is he that watcheth and keepeth his\ngarment; that is, his conversation clean, nor is there anything,\nsave the overthrowing of our faith, that Satan seeketh more to\ndestroy. He knows holiness in them that rightly, as to doctrine,\nname the name of Christ, is a maul and destruction to his kingdom,\nan allurement to the ignorant, and a cutting off those occasions\nto stumble, that by the dirty life of a professor is laid in the\nway of the blind. (Lev. 19:14) He knows that holiness of lives,\nwhen they shine in those that profess the name of Christ, doth\ncut off his lies that he seeketh to make the world believe, and\nslanders that he seeketh to fasten upon the professors of the\ngospel. Wherefore, as you have begun to glorify God in your body\nand in your spirit, which are God's; so I beseech you do it more\nand more.\n\nThird, To this end, shun those professors that are loose of life\nand conversation: 'From such withdraw thyself,' saith Paul, and\nfollow 'righteousness, faith, charity, peace, with them that call\non the Lord out of a pure heart.' (1 Tim. 6:5; 2 Tim. 2:22) If a\nman, if a good man takes not good heed to himself, he shall soon\nbring his soul into a snare. Loose professors are defilers and\ncorrupters; a man shall get nothing but a blot by having company\nwith them. (Isa. 1:4) Besides, as a man shall get a blot by having\nmuch to do with such; so let him beware that his heart learn none\nof their ways. Let thy company be the excellent in the earth even\nthose that are excellent for knowledge and conversation. 'He that\nwalketh with wise men shall be wise; but a companion of fools\nshall be destroyed.'\n\nBe content to be counted singular, for so thou shalt, if thou\nshalt follow after righteousness, &., in good earnest; for holiness\nis a rare thing now in the world. I told thee before that it is\nforetold by the Word, that in the last days perilous times shall\ncome, and that men shall walk after their own lusts; yea, professors,\nto their destruction. Nor will it be easy to keep thyself therefrom.\nBut even as when the pestilence is come into a place, it infecteth\nand casteth down the healthful; so the iniquity of the last times\nwill infest and pollute the godly. I mean the generality of them.\nWere but our times duly compared with those that went before,\nwe should see that which now we are ignorant of. Did we but look\nback to the Puritans, but especially to those that, but a little\nbefore them, suffered for the word of God, in the Marian days, we\nshould see another life than is now among men, another manner of\nconversation than now is among professors. But, I say, predictions\nand prophecies must be fulfilled; and since the Word says plainly,\nthat 'in the last days there shall come scoffers, walking after\ntheir own lusts,' (2 Peter 3:17) and since the Christians shall\nbe endangered thereby, let us look to it, that we acquit ourselves\nlike men, seeing we know these things before; 'lest we, being led\naway with the error of the wicked, fall from our own steadfastness.'\n\nSingularity in godliness, if it be in godliness, no man should\nbe ashamed of. For that is no more than to be more godly, than\nto walk more humbly with God than others; and, for my part, I had\nrather be a pattern and example of piety. I had rather that my\nlife should be instructing to the saints, and condemning to the\nworld, with Noah and Lot, than to hazard myself among the multitude\nof the drossy.\n\nI know that many professors will fall short of eternal life, and\nmy judgment tells me, that they will be of the slovenly sort of\nprofessors that so do. And for my part, I had rather run with the\nforemost and win the prize, than come behind, and lose that, and\nmy labour, and all. 'If a man also strive for masteries, yet is he\nnot crowned, except he strive lawfully.' And when men have said\nall they can, they are the truly redeemed 'that are zealous of\ngood works.' (1 Cor. 9:24; 2 Tim. 2:4, 5; Titus 2:14)\n\nNot that works do save us, but faith, which layeth hold on Christ's\nrighteousness for justification, sanctifies the heart, and makes\nmen desirous to live in this world, to the glory of that Christ\nwho died in this world to save us from death.\n\nFor my part I doubt of the faith of many, and fear that it will\nprove no better at the day of God than will the faith of devils.\nFor that it standeth in bare speculation, and is without life and\nsoul to that which is good. Where is the man that walketh with\nhis cross upon his shoulder? Where is the man that is zealous of\nmoral holiness? Indeed, for those things that have nothing of the\ncross of the purse, or of the cross of the belly, or of the cross\nof the back, or of the cross of the vanity of household affairs;\nfor those things, I find we have many, and those, very busy\nsticklers; but otherwise, the cross, self denial, charity, purity\nin life and conversation, is almost quite out of doors among\nprofessors. But, man of God, do thou be singular as to these and\nas to their conversation. 'Be not ye therefore partakers with them,'\n(Eph. 5:7), in any of their ways, but keep thy soul diligently;\nfor if damage happeneth to thee, thou alone must bear it.\n\nBut he that will depart from iniquity must be well fortified\nwith faith, and patience, and the love of God; for iniquity has\nits beauty spots and its advantages attending on it; hence it is\ncompared to a woman, for it allureth greatly. (Zech. 5:7) Wherefore,\nI say, he that will depart therefrom had need have faith, that\nbeing it which will help him to see beyond it, and that will shew\nhim more in things that are invisible, that can be found in sin,\nwere it ten thousand times more entangling than it is. (2 Cor.\n4:18) He has need of patience also to hold out in this work of\ndeparting from iniquity. For, indeed, to depart from that, is to\ndraw my mind off from that, which will follow me with continual\nsolicitations. Samson withstood his Delilah for a while, but she\ngot the mastery of him at the last; why so? Because he wanted\npatience, he grew angry and was vexed, and could withstand her\nsolicitation no longer. (Judges 16:15-17) Many there be also, that\ncan well enough be contented to shut sin out of doors for a while;\nbut because sin has much fair speech, therefore it overcomes at\nlast. (Prov. 7:21) For sin and iniquity will not be easily said\nnay; it is like her of whom you read--she has a whore's forehead,\nand refuses to be ashamed. (Jer. 3:3) Wherefore, departing from\niniquity is a work for length, as long as life shall last. A work\ndid I say? It is a war; a continual combat; wherefore he that will\nadventure to set upon this work must needs be armed with faith\nand patience, a daily exercise he will find himself put upon by\nthe continual attempts of iniquity to be putting forth itself.\n(Matt. 24:13; Rev. 3:10) This is called an enduring to the end, a\ncontinuing in the word of Christ and also a keeping of the word of\nhis patience. But what man in the world can do this whose heart\nis not seasoned with the love of God and the love of Christ?\nTherefore, he that will exercise himself in this work must be\noften considering of the love of God to him in Christ; for the\nmore sense, or apprehension, a man shall have of that, the more\neasy and pleasant will this work be to him: yea, though the doing\nthereof should cost him his heart's blood. 'Thy loving-kindness is\nbefore mine eyes,' says David, 'and I have walked in thy truth.'\n(Psa. 26:3) Nothing like the sense, sight, or belief of that, to\nthe man of God, to make him depart from iniquity.\n\nBut what shall I do, I cannot depart therefrom as I should?\n\nKeep thine eye upon all thy shortnesses, or upon all thy failures,\nfor that that is profitable for thee. 1. The sight of this will\nmake thee base in thine own eyes. 2. It will give thee occasion\nto see the need and excellency of repentance. 3. It will put\nthee upon prayer to God for help and pardon. 4. It will make thee\nweary of this world. 5. It will make grace to persevere the more\ndesirable in thine eyes.\n\nAlso, it will help thee in the things which follow:--l. It will\nmake thee see the need of Christ's righteousness. 2. It will make\nthee see the need of Christ's intercession. 3. It will make thee\nsee thy need of Christ's advocateship. 4. It will make thee see the\nriches of God's patience. 5. And it will make heaven and eternal\nlife the sweeter to thee when thou comest there.\n\nBut to the question. Get more grace, for the more grace thou hast\nthe further is thine heart set off of iniquity, the more, also, set\nagainst it, and the better able to depart from it when it cometh\nto thee, tempteth thee, and entreats thee for entertainment. Now\nthe way to have more grace is to have more knowledge of Christ,\nand to pray more fervently in his name; also, to subject thy soul\nand thy lusts, with all thy power, to the authority of that grace\nthou hast, and to judge and condemn thyself most heartily before\nGod, for every secret inclination that thou findest in thy flesh\nto sinward.\n\nThe improvement of what thou hast is that, as I may say, by which\nGod judges how thou wouldest use, if thou had it, more; and according\nto that so shalt thou have, or not have, a farther measure. He that\nis faithful in that which is least is faithful, and will be so,\nalso in much; and he that is unjust in the least, is, and will\nbe, unjust also in much. I know Christ speaks here about the\nunrighteous mammon, but the same may be applied also unto the\nthing in hand. (Luke 16:10-12)\n\nAnd if ye have not been faithful in that which is another man's,\nwho will commit unto you that which is your own? That is a remarkable\nplace to this purpose in the Revelation--'Behold,' saith he, 'I\nhave set before thee an open door,' that thou mayest have what thou\nwilt, as was also said to the improving woman of Canaan, 'and no\nman can shut it: for thou hast a little strength, and hast kept\nmy word, and hast not denied my name.' (Rev. 3:8; Matt. 15:28)\n\nA good improvement of what we have of the grace of God at present\npleases God, and engages him to give us more; but an ill improvement\nof what we at present have will not do so. 'To him that hath,'\nthat hath an heart to improve what he hath, to him shall be given;\nbut to him that hath not, from him shall be taken even that which\nhe hath.' (Matt. 25:24-30) Well, weigh the place and you shall find\nit so.\n\nI know that to depart from iniquity so as is required, that is,\nto the utmost degree of the requirement, no man can, for it is\na copy too fair for mortal flesh exactly to imitate while we are\nin this world. But with good paper, good ink, and a good pen,\na skilful and willing man may go far. And it is well for thee if\nthy complaint be sincere, to wit, that thou art troubled that thou\ncanst not forsake iniquity as thou shouldest; for God accepteth of\nthy design and desire, and it is counted by him as thy kindness.\n(Prov. 19:22) But if thy complaint in this matter be true, thou\nwilt not rest nor content thyself in thy complaints, but wilt,\nas he that is truly hungry or greatly burdened useth all lawful\nmeans to satisfy his hunger and to ease himself of his burden,\nuse all thy skill and power to mortify and keep them under, by\nthe word of God. Nor can it otherwise be but that such a man must\nbe a growing man. 'Every branch that beareth fruit, he purgeth\nit, that it may bring forth more fruit' (John 15:2) Such a man\nshall not be a stumbling in religion, nor a scandal to it, in\nhis calling; but shall, according to God's ordinary way with his\npeople, be a fruitful and flourishing bough.\n\nAnd I would to God this were the sickness of all them that profess\nin this nation; for then should we soon have a new leaf turned over\nin most corners of this nation; then would graciousness of heart,\nand life, and conversation be more prized, more sought after,\nand better improved and practised than it is; yea, then would the\nthroats of ungodly men be better stopt, and their mouths faster\nshut up, as to their reproaching of religion, than they are.\nA Christian man must be the object of the envy of the world; but\nit is better, if the will of God be so, that we be reproached\nfor well-doing than for evil. (1 Peter 2:3) If we be reproached\nfor evil-doing, it is our shame; but if for well-doing, it is our\nglory. If we be reproached for our sins, God cannot vindicate\nus; but if we be reproached for a virtuous life, God himself is\nconcerned, will espouse our quarrel, and, in his good time, will\nshew our foes our righteousness, and put them to shame and silence.\nBriefly, a godly life annexed to faith in Christ is so necessary,\nthat a man that professes the name of Christ is worse than a beast\nwithout it.\n\nBut thou wilt say unto me, Why do men profess the name of Christ\nthat love not to depart from iniquity? I answer, there are\nmany reasons for it. 1. The preaching of the gospel, and so the\npublication of the name of Christ, is musical and very taking to\nthe children of men. A Saviour! a Redeemer! a loving, sin-pardoning\nJesus! what better words can come from man? what better melody\ncan be heard? 'Son of man,' said God to the prophet, 'Lo, thou\nart unto them as a very lovely song'; or, as a song of loves, 'of\none that hath a pleasant voice, and can play well on an instrument.'\n(Ezek. 33:32) The gospel is a most melodious note and sweet tune to\nany that are not prepossessed with slander, reproach, and enmity\nagainst the professors of it. Now, its melodious notes being\nso sweet, no marvel if it entangle some even of them that yet\nwill not depart from iniquity to take up and profess so lovely a\nprofession. But,\n\n2. There are a generation of men that are and have been frightened\nwith the law, and terrified with fears of perishing for their sins,\nbut yet have not grace to leave them. Now, when the sound of the\ngospel shall reach such men's ears, because there is by that made\npublic the willingness of Christ to die for sin, and of God to\nforgive them for his sake; therefore they presently receive and\nprofess those notions as the only ones that can rid them from their\nfrights and terrors, falsely resting themselves content with that\nfaith thereof which standeth in naked knowledge; yea, liking of\nthat faith best that will stand with their pride, covetousness,\nand lechery, never desiring to hear of practical holiness, because\nit will disturb them; wherefore they usually cast dirt at such,\ncalling them legal preachers.\n\n3. Here also is a design of Satan set on foot; for these carnal\ngospellers are his tares, the children of the wicked one; those\nthat he hath sowed among the wheat of purpose, if possible, that\nthat might be rooted up by beholding and learning to be vile and\nfilthy of them. (Matt. 13:36-43)\n\n4. Another cause hereof is this, the hypocrites that begin to\nprofess find as bad as themselves already in a profession of this\nworthy name; and, think they, these do so and so, and, therefore,\nso will I.\n\n5. This comes to pass, also, through the righteous judgment of\nGod, who, through the anger that he has conceived against some\nmen for their sins, will lift them up to heaven before he casts\nthem down to hell, that their fall may be the greater and their\npunishment the more intolerable. (Matt. 11:20-24) I have now done\nwhen I have read to you my text over again--'And, let every one\nthat nameth the name of Christ depart from iniquity.'\n\n\n\nFOOTNOTES.\n\n1. How clearly is here portrayed the wretched state of this country\ntowards the close of the reign of Charles II. It is the natural\neloquence of one whose very thoughts were governed by scriptural\nexpressions. The martyrdoms of Essex, of Russel, and of Sydney--the\nuncertainty of the life of a debauched monarch, with the gloomy\nprospect of a popish successor, filled the country with dismal\nforebodings.--ED.\n\n2. This is a solemn truth, which ought ever to be recollected when\nstudying the mysteries of electing love. Election is as much to\na holy life as it is to eternal glory.-ED.\n\n3. How much is it to be feared that some towering professors,\nupon impartial self-examination, will find upon themselves some\nof these black spots; all of which are utterly inconsistent with\nthat humility which is the proper and only becoming garb of a\nChristian.--Ryland--ED.\n\n4. Selfishness is the great enemy to happiness. A heart steeled\nagainst all, naturally brings upon itself the hostility of all.\nLove to the Redeemer, for emancipation from that great curse, is\nthe only antidote to selfishness.--ED.\n\n5. 'Power of things;' the influence of convictions and hopes named\nin the six divisions on the preceding page.--ED.\n\n6. Plato says that some men are impotent by reason of sin; but\nChristianity alone develops the awful fact, that sin has poisoned\nour nature, and that its effects are felt in the holiest of saints.\nThe reference to the experience of Paul in Romans 8 is conclusive\nof the fact.--ED.\n\n7. 'Letteth;' hindereth or obstructeth: now obsolete.--ED.\n\n8. 'Slow bellies;' gluttons, drunkards, slothful, idle, eating\nthe bread of others without working.--ED.\n\n9. Margin.\n\n10. Fox 1st edit., p. 1432.\n\n11. 'Raillery;' jesting, merriment.\n\n12. A Christian parent has peculiar and solemn duties to perform,\nin addition to those of every other class of Christians. This ought\nto lead him perpetually to seek wisdom from his heavenly Father;\nand in such close communion he becomes as peculiarly blessed as\nhe is burthened.--ED.\n\n13. Bunyan was in the habit of visiting London, the seat of\ngovernment, and doubtless saw a sad change in the conduct of many\nprofessors, under a profligate monarch, to what it had been under\nthe pious protector.--ED\n\n14. 'His points;' an heraldic term, expressive of the exact position\nof the various bearing on the shield--a scrupulous or superstitious\nniceness as to points of doctrine.--ED.\n\n15. These are faithful words, giving offence to bigots of every\nsect. The church of England excluded all from her communion except\nconformists--Independents held no fellowship with Baptists, nor\nBaptists with Independents. Happily, Christians are coming to\ntheir senses. The Test Act is repealed--nor dare we now call that\nunclean which God has cleansed.--ED.\n\n***\n\nCHRISTIAN BEHAVIOR\n\nBeing the fruits of true Christianity:\n\nTeaching husbands, wives, parents, children, masters, servants, etc.,\nhow to walk so as to please God.\n\nWith a word of direction to all backsliders.\n\n\nAdvertisement by the Editor\n\nThis valuable practical treatise, was first published as a pocket\nvolume about the year 1674, soon after the author's final release\nfrom his long and dangerous imprisonment. It is evident from the\nconcluding paragraph that he considered his liberty and even his\nlife to be still in a very uncertain state; not from the infirmities\nof age, for he was then in the prime of life; but from the tyranny\nof the government, and probably from the effects of his long\nincarceration in a damp, unhealthy jail. It is the best and most\nscriptural guide that has ever appeared to aid us in the performance\nof relative duties: written with originality of thought and that\npeculiar and pious earnestness which so distinguishes all his works.\n\nNo one can read this book, without finding in it his own portrait\ntruly and correctly drawn to the life. Many have been the hearers\nof the word in its public ministration, who have been astonished\nthat a faithful minister has not only opened their outward conduct,\nbut the inward recesses of their heartsand have inquired with\nwonder, 'Where could he get such a knowledge of my heart?' The usages\nand feelings of every part of the human family the rich and poor\noutward professors or openly profane God fearers or God defiersare\ndisplayed in the following pages as accurately as if the author had\nbeen present in every family upon earth, and had not only witnessed\nthe conduct of the happy and of the miserable in every grade; but\nhe goes within and unvails that mystery of iniquity the human heart,\nits secret springs, feelings, and machinations. What mysterious\npower could this uneducated man have possessed, thus to dive\ninto the most subtle of all secret repositories, the human heart!\nCould he have left his body at times and his invisible spirit\nhave entered all chambers, as was said of an ancient philosopher,\n1 still time would have been too short even to have transiently\nsurveyed outward conduct; and then he could not have entered into\nthe thoughts of others. Reader, the fountain of all hidden things\nwas open to him. Shut up for many years in prison, with the key\nin his possession which unlocks all the mysteries of earth, and\nheaven, and hellhe diligently used his time and all was revealed\nto him. He makes the source of his knowledge no secret, but invites\nyou to search, as he did, this storehouse of things new and old.\nIt was the Bible which unfolded to him all the great events of time\nand of eternity all the secret springs of states, and families, and\nindividuals wonderous book! It made an uneducated artizan wiser than\nall the philosophers who have been contented with Plato, Aristotle,\nPliny, Plutarch, and the most renowned of human writers. Not only\nis the real state of human nature revealed with unerring truth, as\nsuffering under a cruel malady, strangely diverse in its operations,\nbut all tending to the downward, dark, dreary road to misery temporal\nand eternal: but it also displays the antidote; an infallible remedy\nagainst all the subtilties of this tortuous disease. Reader, this\ntreasure is in our hands. How great is the responsibility. How\nblessed are those who with earnest prayer for divine illumination\nread ponder and relying upon the aid of the Holy Spirit, understand\nand instantly obey the sacred precepts which its pages unfold.\nWeigh well their nature and tendency, as Bunyan opens them in\nthis invaluable treatise. They lead step by step from darkness to\nlight. It may be a tempestuous passage in the dim twilight, as it\nwas with him but it is safe and leads to the fountain of happiness\nthe source of blessedness the presence and smiles of God and the\nbeing conformed to his image. In proportion as we are thus transformed\nin our minds, we shall be able to fulfil all our duties and behavior\nas becometh Christians. We dare not seek to avoid these duties\nbecause they are full of anxieties. Blessed are those who know and\nfeel the ties of church fellowship or the nearer union of husband\nand wife, that type of the mystical union of Christ and his church.\nHappy are those who piously discharge parental and filial duties,\nthat figure of the relationship which the Almighty, in infinite\ncondescension, owns between him and his fallen but renewed creatures.\nVows of celibacy disturb all the order and harmonies of creation,\nand are fleshly, sensual, devilish. The unmarried are strangers\nto those delightful or painful sensibilities which drive the soul\nto continual converse with God, either in heart-felt praises or\nfor divine assistance to glorify him in the discharge of domestic\nduties. They who vow celibacy, fly in the face of the infinitely\nwise eternal, who said, 'It is not good for man to be alone.' He\nsets up his puny antagonism to omnipotence. It is true, that in\nthe prospect of the desolations which were foretold by the Saviour\nand were about to be poured out upon Jerusalem, 'for the present\ndistress,' 'the short time' Paul advised, not commanded, a temporary\ndeviation from the order of naturelike an eclipse of the sun or\nmoonfor a 'short time' which no one could wish to be prolonged.\nWe are bound, in the expectation of the divine approbation, not to\nshrink from duties, but to seek wisdom to fulfil them; and in this\nlittle work we have a scriptural guide to which we shall do well\nto take heed. It is a peculiarly solemn legacythe author's ardent\ndesire is thus expressed; 'Before I die [as the greatest of all the\nduties he had to perform] let me provoke you to faith and holiness.'\nBe it our duty and privilege to examine our conduct faithfully by\nthose portions of holy writ, with which this treatise is beautifully\nadorned. It was written in the prospect of sufferings and death,\nand yet how serene was his soul. No cloud, no doubts or fears are\nseen; his legacy to us as well as to those who survived him is,\n'Love one another when I am deceased.' My labours of love to you\nare limited to this world. 'Though there I shall rest from my\nlabours, and be in paradise, as through grace, I comfortably believe;\nyet it is not there but here I must do you good.' Consider what\nhe has advanced, and the scriptures by which every sentence is\nconfirmed, and may his concluding and fervent prayer be answered to\nour souls: 'The Lord give us understanding in all things. Farewell.'\n\nGEO. OFFOR.\n\n\n\n\nThe Epistle to the Reader\n\nCourteous Reader,\n\nHaving formerly writ some small matter touching the doctrine\nof faith, as justification by grace through the faith of Christ's\nblood, &c., I do here, as the second to that doctrine, present thee\nwith a few lines touching good works, that I might, as at first\nI showed thee the good and glory of the one, so now show thee the\nbeauty and excellency of the other: for though we are justified\nfreely by grace through Christ before God (Rom 3:24, &c.); yet we\nare justified before men by our works (James 2:18): nay, a life of\nholiness flowing from faith in us that are saved by grace, it doth\njustify that grace before the world, that justifies us before God\n(2 Cor 6:1,3; 9:12,13; 1 Peter 2:11,12).\n\nI have not here only in general treated of this doctrine of good\nworks, but particularly, after some discourse about works flowing\nfrom faith, and what makes it truly and gospelly good, I discourse\nof them as we stand under our several relations in this world among\nmen.\n\nAs, The duty of the master of a family: Of the husband to his wife;\nand of hers to him: Of the duty of parents to their children; and\nof children to their parents: Of masters also to their servants; and\nof the servant again to his master: with a brief touch upon good\nneighbourhood; and a discovery of covetousness, pride, and uncleanness,\nwhich are great obstructions to a truly gospel conversation.\n\nI know there are many that have treated of good works in large and\nlearned discourses; but I doubt all have not so gospelized their\ndiscourses as becomes them, and as the doctrine of the grace of God\ncalleth for. However, I thought it my duty to add this discourse\nto all that are past; and that for these reasons.\n\n1. To take away those aspersions that the adversaries cast upon\nour doctrineas also in the days of Paulthat because we preach\njustification without works of the law; therefore they pretend we\nplead for looseness of life: 'whose damnation is just' (Rom 3:8).\n\n2. Because, though there be much discourse about works in general, yet\na particular discourse of them, as before is touched, is too much\nneglected; and by this means every one too much left at uncertainties\n(as from them) of their several works under their particular\nrelations; which I think is one reason of that disorder in families\nand places where God's people live; to their shame, and the dishonour\nof God.\n\n3. Because these few books that do particularly treat thus of\ngood works, are, I think, now so scarce, or so big, that but few\nhave them, and few buy them, if they may be had, especially our\nnew converts, for whose sakes principally this short discourse is\nintended; and indeed, this is one reason of my brevity, that the\nprice might neither be burdensome, nor the reading long and tedious.\nMultitude of words drown the memory; and an exhortation in few words\nmay yet be so full, that the reader may find that in one side of a\nsheet, which some are forced to hunt for in a whole book. The Lord\nteach us this wisdom.\n\n4. I have written this book, to show that I bear a fellow-testimony\nand witness, with all that know God, of the operation that grace\nhath, and will have, in the heart that hath savingly received it.\n\nLastly, I have thus written, because it is amiable and pleasant to\nGod, when Christians keep their rank, relation, and station, doing\nall as becometh their quality and calling. When Christians stand\nevery one in their places, and do the work of their relations, 2\nthen they are like the flowers in the garden, that stand and grow\nwhere the gardener hath planted them, and then they shall both\nhonour the garden in which they are planted, and the gardener that\nhath so disposed of them. From the hyssop in the wall, to the cedar\nin Lebanon, their fruit is their glory. 3 And seeing the stock into\nwhich we are planted, is the fruitfullest stock, the sap conveyed\nthereout the fruitfullest sap, and the dresser of our souls the\nwisest husbandman, (John 15:1) how contrary to nature, to example,\nand expectation, should we be, if we should not be rich in good\nworks!\n\nWherefore take heed of being painted fire, wherein is no warmth;\nand painted flowers, which retain no smell; and of being painted\ntrees, whereon is no fruit. 'Whoso boasteth himself of a false\ngift, is like clouds and wind without rain' (Prov 25:14). Farewell.\n\nThe Lord be with thy spirit, that thou mayest profit for time to\ncome.\n\nJ. BUNYAN.\nChristian Behavior\n\n'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING\nTO THE HOPE OF ETERNAL LIFE. THIS IS A FAITHFUL SAYING, AND THESE\nTHINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE\nBELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE\nTHINGS ARE GOOD AND PROFITABLE UNTO MEN.'TITUS 3:7,8.\n\nI shall not at this time discourse of every particular at large\nincluded in these words; but shall briefly fall upon those things\nthat I judge most necessary for the people of God. Neither shall I\nneed to make any great preamble to the words for their explication;\nthey themselves being plain, and without that ambiguity that\ncalleth for such a thing; the general scope being this, THAT THEY\nWHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.\n\nBut yet, to prosecute what I intend, with what clearness I may, I\nshall in a word or two make way for what is to be the main of this\nbook. 'This is a faithful saying.' This; Which? Why, that which\ngoeth before, namely, 'That being justified by his grace, we should\nbe made heirs according to the hope of eternal life. This is a\nfaithful saying, and these things I will that thou affirm constantly.'\n\nWhy so?\n\nWhy, 'That they which have believed in God, might be careful to\nmaintain good works.' The meaning is, that the way to provoke others\nto good works, is constantlyin the evidence and demonstration of\nthe spiritto show them the certainty of their [these believers]\nbeing by grace made heirs of eternal life.\n\nFrom this scripture, therefore, I do gather these things observable.\n\nFIRST, That good works do flow from faith. Yea,\n\nSECOND, That every one that believeth should be careful that their\nworks be good.\n\nTHIRD, That every believer should not only be careful that their\nworks be good, and for the present do them, but should also be\ncareful to maintain them; that is, they should carefully study to\nkeep in a constant course of good works.\n\nFOURTH, and lastly, That the best way to provoke both ourselves\nand others to this work, it is to be often affirming to others the\ndoctrine of justification by grace, and to believe it ourselves:\n'This is a faithful saying, and these things I will,' saith Paul,\n'that thou affirm constantly, that they which have believed in God\nmight be careful to maintain good works.'\n\nFIRST. I begin with the first. That good works do flow from faith.\nThis is evident divers ways.\n\nFirst, From the impossibility of their flowing from any other thing;\nthey must either flow from faith, or not at all: 'For whatsoever\nis not of faith, is sin' (Rom 14:23). And again, 'Without faith\nit is impossible to please him' (Heb 11:6). Every man by nature,\nbefore faith, is an evil and a corrupt tree; and a corrupt tree\ncannot bring forth good fruit: 'Do men gather grapes of thorns,\nor figs of thistles?' (Matt 7:16,17). Now a man is made good by\nfaith, and by that bringeth forth the fruits that are acceptable\nto God (Heb 11:4; Col 1:4-6).\n\nWherefore sinners, before faith, are compared to the wilderness, whose\nfruits are briars and thorns; and whose hearts are the habitation\nof dragons; that is, of devils 4 (Isa 35:6,7; Heb 6:7,8).\n\nAnd hence again it is, that they are said to be Godless, Christless,\nSpiritless, faithless, hopeless; without the covenant of grace,\nwithout strength; enemies in their minds by wicked works, and\npossessed by the spirit of wickedness, as a castle by a conqueror\n(Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).\n\nNow, these things being thus, it is impossible that all the men\nunder heaven, that are unconverted, should be able to bring forth\none work rightly good; even as impossible, as for all the briars and\nthorns under heaven to bring forth one cluster of grapes, or one\nbunch of figs; for indeed they want the qualification. A thorn\nbringeth not forth figs, because it wanteth the nature of the\nfig-tree; and so doth the bramble the nature of the vine. Good\nworks must come from a good heart. Now, this the unbeliever wanteth,\nbecause he wanteth faith; for it is that which purifieth the heart\n(Luke 6:45; Acts 15:9). Good works must come from love to the Lord\nJesus; but this the unbeliever wanteth also, because he wanteth\nfaith: For faith 'worketh by love,' and by that means doth good\n(Gal 5:6).\n\nAnd hence again it is, that though the carnal man doth never so\nmuch which he calleth good, yet it is rejected, slighted, and turned\nas dirt in his face again; his prayers are abominable (Prov 15:8),\nhis ploughing is sin (Prov 21:4), and all his righteousness as\nmenstruous rags (Isa 64:6).\n\nThus you see that without faith there are no good works.\n\nNow then, to show you that they flow from faith: and that, For\nthat FAITH is a principle of life, by which a Christian lives (Gal\n2:19,20), a principle of motion, by which it walks towards heaven\nin the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle\nof strength, by which the soul opposeth its lust, the devil, and\nthis world, and overcomes them. 'This is the victory, even our\nfaith' (1 John 5:4,5) Faith, in the heart of a Christian, is like\nthe salt that was thrown into the corrupt fountain, that made the\nnaughty waters good, and the barren land fruitful (2 Kings 2:19-22).\nFaith, when it is wrought in the heart, is like leaven hid in the\nmeal, (Matt 13:33) or like perfume that lighteth upon stinking\nleather, turning the smell of the leather into the savour of the\nperfume; faith being then planted in the heart, and having its\nnatural inclination to holiness. Hence it is that there followeth\nan alteration of the life and conversation, and so bringeth forth\nfruit accordingly. 'A good man out of the good treasure of his heart\nbringeth forth that which is good' (Luke 6:45). Which treasure, I\nsay, is this faith (James 2:5; 1 Peter 1:7). And therefore it is\nthat faith is called 'the faith according to godliness,' (Titus\n1:1) and the 'most holy faith' (Jude 20).\n\nSecond, Good works must needs flow from faith, or no way; because\nthat alone carrieth in it an argument sufficiently prevalent to\nwin upon our natures, to make them comply with holiness.\n\nFaith showeth us that God loveth us, that he forgiveth us our sins,\nthat he accounteth us for his children, having freely justified us\nthrough the blood of his Son (Rom 3:24,25; 4; Heb 11:13; 1 Peter\n1:8).\n\nFaith receiveth the promise, embraceth it, and comforteth the soul\nunspeakably with it. Faith is so great an artist in arguing and\nreasoning with the soul, that it will bring over the hardest heart\nthat it hath to deal with. It will bring to my remembrance at once,\nboth my vileness against God, and his goodness towards me; it will\nshow me, that though I deserve not to breathe in the air, yet that\nGod will have me an heir of glory.\n\nNow, there is no argument greater than this. This will make a man\nrun through ten thousand difficulties, to answer God, though he\nnever can, for the grace he hath bestowed on him.\n\nFurther, FAITH will show me how distinguishingly this love of God\nhath set itself upon me; it will show me, that though Esau was\nJacob's brother, yet he loved Jacob (Mal 1:2). That though there\nwere thousands more besides me that were as good as me, yet I must\nbe the man that must be chosen.\n\nNow this, I say, is a marvellous argument, and unspeakably prevaileth\nwith the sinner, as saith the apostle: 'For the love of Christ\nconstraineth us; because we thus judge, that if one died for all,\nthen were all dead: And that he died for all; that they which live,'\nthat is, by faith, 'should not henceforth live unto themselves,\nbut unto him which died for them, and rose again' (2 Cor 5:14,15).\n'Love,' saith the wise man, 'is strong as death; Many waters cannot\nquench love, neither can the floods drown it: if a man would give\nall the substance of his house for love, it would utterly be contemned'\n(Song 8:6,7). Oh! when the broken, dying, condemned soul, can but\nsee, by faith, the love of a tender-hearted Saviour, and also see\nwhat he underwent to deliver it from under that death, guilt, and\nhell, that now it feels and fears; which also it knoweth it hath\nmost justly and highly deserved; 'Then bless the Lord, O my soul'\n(Psa 103:1,2,3); and 'What shall I render unto the Lord for all\nhis benefits?' (Psa 116:1-14).\n\nThus is faith a prevailing argument to the sinner, whereby he is\nfetched off from what he was, and constrained to bend and yield to\nwhat before he neither would nor could (1 Cor 2:14; Rom 8:7).\n\nAnd hence it is, that gospel obedience is called 'the obedience of\nfaith,' as well as obedience to the faith (Rom 16:26). For it must\nbe by the faith of Christ in my heart, that I submit to the word\nof faith in the Bible, otherwise all is to no profit: as saith the\napostle, 'The word preached did not profit them, not being mixed\nwith faith in them that heard it' (Heb 4:2). For faith alone can\nsee the reality of what the gospel saith; and so I say, argue over\nthe heart to the embracing of it.\n\nThird, Faith is such a grace, as will represent to the soul\nall things in their proper colours. It doth not, as doth unbelief\nand ignorance, show us all things out of order; putting darkness\nfor light, and bitter for sweet; but will set every thing in its\nproper place before our eyes; God and Christ shall be with it, the\nchiefest good, the most lovely and amiable; a heavenly life shall\nbe of greater esteem, and more desirable, than all the treasures\nof Egypt! Righteousness and sanctification will be the thing after\nwhich it will most vehemently press; because it seeth not only\ndeath and damnation as the fruits of sin, but sin also in itself,\ndistinct from the punishment belonging to it, a detestable, horrible,\nand odious thing (Heb 11:25-27; Phil 3:7-12; Rom 12:9).\n\nBy faith we see that this world hath no abiding in it for us, nor\nno satisfaction if it were otherwise (Prov 3:35; Heb 11:15,16;\n13:14; 1 Cor 7:9-31). And hence it is, that the people of God have\ngroaned to be gone from hence, into a state that is both sinless and\ntemptationless. And hence it is again that they have run through\nso many trials, afflictions, and adversities, even because of\nthat love to holiness of life that faith being in their hearts did\nprompt them to, by showing them the worth and durableness of that\nwhich was good, and the irksomeness and evil of all things else (2\nCor 5:1-8; Heb 11:33-39).\n\nFourth, Faith layeth hold of that which is able to help the soul\nto bring forth good works: it layeth hold of, and engageth the\nstrength of Christ, and by that overcometh that which oppresseth;\n'I can do all things through Christ which strengtheneth me' (Phil\n4:13).\n\nIn a word, a life of holiness and godliness in this world, doth so\ninseparably follow a principle of faith, that it is both monstrous\nand ridiculous to suppose the contrary. What, shall not he that\nhath life have motion! (Gal 2:20). He that hath by faith received\nthe spirit of holiness, shall not he be holy? (Gal 3:2). and he\nthat is called to glory and virtue, shall not he add to his faith\nvirtue? (2 Peter 1:4,5). We are by faith made good trees, and shall\nnot we bring forth good fruit? (Luke 6:43). They that believe are\ncreated in Christ Jesus unto good works; and God hath, before the\nworld was, ordained that we should walk in them; and shall both our\nsecond creation, and God's foreordination be made frustrate? (Eph\n1:4; 2:10). Besides, the children of faith are the children of\nlight, and of the day (1 Thess 5:5). Lights upon a hill, and candles\non a candlestick, and shall not they shine? They are the salt of\nthe earth, shall not they be seasoning? (Matt 5:13-16).\n\nThe believer is the alone man, by whom God showeth to the world\nthe power of his grace, the operation of his people's faith, &c.\nThe unbelievers read indeed of the power of grace; of the faith,\nhope, love, joy, peace, and sanctification of the heart of the\nChristian; but they feel nothing of that sin-killing operation that\nis in these things; these are to them as a story of Rome or Spain.\nWherefore to show them in others, what they find not in themselves,\nGod worketh faith, hope, love, &c., in a generation that shall\nserve him; and by them they shall see what they cannot find in\nthemselves; and by this means they shall be convinced, that though\nsin, and the pleasures of this life, be sweet to them, yet there\nis a people otherwise minded; even such a people, that do indeed\nsee the glory of that which others read of, and from that sight\ntake pleasure in those things which they are most averse unto. To\nthis, I say, are Christians called; herein is God glorified; hereby\nare sinners convinced; and by this the world condemned (1 Thess\n4:7; 1 Peter 2:12; 3:1; Heb 11:7).\n\nObject. But if faith doth so naturally cause good works, what\nthen is the reason that God's people find it so hard a matter to\nbe fruitful in good works?\n\nAnswer\n\n1. God's people are fruitful in good works according to the proportion\nof their faith; if they be slender in good works, it is because\nthey are weak in faith. Little faith is like small candles, or weak\nfire, which though they shine and have heat; yet but dim shining\nand small heat, when compared with bigger candles and greater fire.\nThe reason why Sardis had some in it whose works were not perfect\nbefore God, it was, because they did not hold fast by faith the\nword that they had formerly heard and received (Rev 3:1-3).\n\n2. There may be a great mistake in our judging of our own fruitfulness.\nThe soul that indeed is candid and right at heart, is taught by\ngrace to judge itself, though fruitful, yet barren upon two accounts.\n(1.) When it compareth its life to the mercy bestowed upon it: for\nwhen a soul doth indeed consider the greatness and riches of the\nmercy bestowed upon it, then it must needs cry out, 'O wretched\nman that I am,' (Rom 7:24) for it seeth itself wonderfully to fall\nshort of a conversation becoming one who hath received so great a\nbenefit. (2.) It may also judge itself barren, because it falleth\nso far short of that it would attain unto, 'it cannot do the thing\nthat it would' (Gal 5:17).\n\n3. The heart of a Christian is naturally very barren; upon which,\nthough the seed of grace, that is the fruitfullest of all seeds,\nbe sown, yet the heart is naturally subject to bring forth weeds\n(Mat 15:19). Now, to have a good crop from such ground, doth\nargue the fruitfulness of the seed. Wherefore I conclude upon these\nthree things, (1.) That the seed of faith is a very fruitful seed,\nin that it will be fruitful in so barren a soil. (2.) That faith\nis not beholden to the heart, but the heart to it, for all its\nfruitfulness. (3.) That therefore the way to be a more fruitful\nChristian, it is to be stronger in believing.\n\nSECOND\n\nNow for the second thing, to wit, That every one that believeth\nshould be careful that their works be good. This followeth from\nwhat went just before; to wit, That the heart of a Christian is a\nheart subject to bring forth weeds.\n\nThere is flesh as well as spirit in the best of saints: and as the\nspirit of grace will be always putting forth something that is good,\nso the flesh will be putting forth continually that which is evil.\n'For the flesh lusteth against the Spirit, and the Spirit against\nthe flesh' (Gal 5:17).\n\nNow this considered, is the cause why you find so often in the\nScriptures so many items and cautions to the Christians to look\nto their lives and conversations. As, 'Keep thy heart with all\ndiligence' (Prov 4:23). 'Watch ye, stand fast in the faith, quit\nyou like men, be strong' (1 Cor 16:13). 'Be not deceived; God is\nnot mocked: for whatsoever a man soweth, that shall he also reap.\nFor he that soweth to his flesh shall of the flesh reap corruption;\nbut he that soweth to the Spirit shall of the Spirit reap life\neverlasting' (Gal 6:7,8).\n\nAll works are not good that seem to be so. It is one thing for a\nman's ways to be right in his own eye, and another for them to be\nright in God's. Often 'that which is highly esteemed among men is\nabomination in the sight of God' (Prov 30:12; Luke 16:15).\n\nSeeing corruption is not yet out of our natures, there is a proneness\nin us to build [even] upon the right foundation, wood, hay, and\nstubble, instead of gold and silver, and precious stones (1 Cor\n3:11-15). How was both David the king, Nathan the prophet, and\nUzza the priest, deceived, touching good works! (1 Chron 17:1-4;\n13:9-11). Peter also, in both his defending his Master in the\ngarden, and in dissuading of him from his sufferings, though both\nout of love and affection to his Master, was deceived touching good\nworks. (Matt 16:22,23; John 18:10,11). Many have miscarried both\nas to doctrine, worship, and the prosecution of each.\n\nFirst, For doctrine. Christ tells the Jews, that they taught for\nthe doctrines of God the doctrines and traditions of men (Matt\n15:9; Mark 7:7). As also, saith the apostle, They teach 'things\nthey ought not, for filthy lucre's sake' (Titus 1:11).\n\nSecond, Also touching worsphip, we find how frequently men\nhave mistaken, both for time, place, and matter, with which they\nworshipped.\n\n1. For time. It hath been that which man hath devised, not which\nGod hath commanded (1 Kings 12:32). They 'change the ordinance,'\nsaith Isaiah, 24:5. They change God's 'judgments into wickedness,'\nsaith Ezekiel 5:6.\n\n2. For place. When they should have worshipped at Jerusalem, they\nworshipped at Bethel, at Gilgal and Dan, in gardens, under poplars\nand elms. (1 Kings 12:26-30; Hosea 4:13-15; Isa 65:2-5).\n\n3. For the matter with which they worshipped. Instead of bringing\naccording to the commandment, they brought the lame, the torn, and\nthe sick; they would sanctify themselves in gardens, with swine's\nflesh and mice, when they should have done it at Jerusalem, with\nbullocks and lambs (Isa 66:17).\n\nThird, Again, touching men's prosecuting their zeal for their worship,\n&c., that they do think right; how hot hath it been, though with\nno reason at all? Nebuchadnezzar will have his fiery furnace, and\nDarius his lions' den for Nonconformists (Dan 3:6; 6:7, &c.) Again,\nthey have persecuted men even to strange cities; have laid traps\nand snares in every corner, to entrap and to entangle their words;\nand if they could at any time but kill the persons that dissented\nfrom them, they would think they did God good service (Acts 26:11;\nLuke 11:53,54; John 19:1,2). But what need we look so far from\nhome, were it not that I would seal my sayings with truth. We need\nlook no farther to affirm this position, than to the Papists and\ntheir companions. How many have they in all ages hanged, burned,\nstarved, drowned, racked, dismembered, and murdered, both openly\nand in secret? and all under a pretence of God, his worship, and\ngood works. 5 Thus you see how wise men and fools, saints and\nsinners, Christians and heathens, have erred in the business of\ngood works; wherefore every one should be careful to see that their\nworks BE good.\n\nNow, then, to prevent, if God will, miscarriage in this matter, I\nshall propound unto you what it is for a work to be rightly good.\nFirst, A good work must have the word for its authority. Second,\nIt must, as afore was said, flow from faith. Third, It must be both\nrightly timed and rightly placed. Fourth, It must be done willingly,\ncheerfully, &c.\n\nFirst, It must have the word for its authority. Zeal without\nknowledge is like a mettled horse without eyes, or like a sword in\na madman's hand; and there is no knowledge where there is not the\nword: for if they reject the word of the Lord, and act not by that,\n'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20).\nWherefore see thou have the word for what thou dost.\n\nSecond, As there must be the word for the authorising of what thou\ndost, so there must be faith, from which it must flow, as I showed\nyou before: 'for whatsoever is not of faith is sin;' and 'without\nfaith it is impossible to please God.' Now, I say, without the\nword there is no faith, (Rom 10:17), as without faith there is no\ngood, let men's pretences be what they will.\n\nThird, As it must have these two aforenamed, so also it must have,\n1. Right time; and, 2. Right place.\n\n1. It must be rightly timed. Every work is not to be done at the\nsame time; every time not being convenient for such a work; There\nis a time for all things, and every thing is beautiful in its time\n(Eccl 3:11). There is a time to pray, a time to hear, a time to\nread, a time to confer, a time to meditate, a time to do, and a\ntime to suffer. Now, to be hearing when we should be preaching and\ndoing, that is, yielding active obedience to that under which we\nought to suffer, is not good. Christ was very wary, that both his\ndoings and sufferings were rightly timed (John 2:3,4; 13:1,2). And\nherein we ought to follow his steps. To be at plough in the field,\nwhen I should be hearing the word, is not good; and to be talking\nabroad, when I should be instructing my family at home, is as bad:\n'Whoso keepeth the commandment, shall feel no evil thing: 'and\na wise man's heart discerneth both time and judgment' (Eccl 8:5).\nGood things mistimed, are fruitless, unprofitable, and vain.\n\n2. As things must have their right time, so they must be rightly\nplaced; for the misplacing of any work is as bad as the mistiming\nof it. When I say, things, if good, must be rightly placed, I mean,\nwe should not give to any work more than the word of God alloweth\nit, neither should we give it less. Mint, anise, and cummin, are\nnot so weighty matters as faith and the love of God; as in (Matt\n23:23). For a pastor to be exercising the office of a deacon,\ninstead of the office of a pastor, it is misplacing of works (Acts\n6:2). For Martha to be making outward provision for Christ, when\nshe should have sat at his feet to hear his word, was the misplacing\na work; and for her sister to have done it at her requestthough\nthe thing in itself was goodhad been her sin also (Luke 10:39-42).\nNow, to prevent the misplacing of good works,\n\n(1.) They misplace them that set them in the room of Christ (Rom\n10: 1-3).\n\n(2.) They also misplace them that make them copartners with him (Rom\n9:31,32; Acts 15:1). This is setting up our post by God's posts,\nand man's righteousness by the righteousness of Christ (Eze 43:7,8).\nThese are said to be teachers of the law, not knowing what they\nsay, nor whereof they affirm (1 Tim 1:7).\n\n(3.) They also misplace works, who ascribe to a work of less moment\nthat honour that belongeth to a work more noble. And such are (a)\nThose who count the ceremonial part of an ordinance as good as\nthe doctrine and signification of it. 6 (b) Such who account the\ndictates and impulses of a mere natural conscience, as good, as high,\nand divine, as the leadings and movings of the Spirit of Christ.\n(c) Those also who count it enough to do something of what God\nhath commanded, and that something, possibly the least, instead\nof all, and the things more necessary and weighty. (d) They also\nmuch misplace them, who count things indifferent as high as those\nthat are absolutely necessary in the worship of God. (e) But\nthe grosser, who place men's traditions above them. (f) And they\ngreatest of all, who put bitter for sweet, and darkness for light.\nAll these things we must shun and avoid, as things absolutely\nobstructive to good works.\n\nWherefore touching good works; obedience is better than sacrifice;\nthat is, to do things according to the word of God, is better\nthan to do them according to my fancy and conceit (1 Sam 15:22).\n'Wherefore, let all things be done decently and in order' (1 Cor\n14:40).\n\nFourth, Again, as good works should be ordered and qualified, as\nbefore is touched, so they should be done from the heart, willingly,\ncheerfully, with simplicity and charity, according to what a man\nhath (1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2\nCor 8:12).\n\nFarther, there are three things that a man should have in his eye\nin every work he doth. 1. The honour of God (1 Cor 6:20). 2. The\nedification of his neighbour (1 Cor 14:26). 3. The expediency or\ninexpediency of what I am to do (1 Cor 6:12). And always observe\nit, that the honour of God is wrapped up in the edification of thy\nneighbour; and the edification of thy neighbour in the expediency\nof what thou dost.\n\nAgain, if thou wouldst walk to the edification of thy neighbour,\nand so to God's honour, in the midst of thy observers, beware,\n\n1st. That thou in thy words and carriages dost so demean thyself,\nthat Christ in his precious benefits may be with clearness spoken\nforth by thee; and take heed, that thou dost not enter into doubtful\npoints with them that are weak (Rom 15:1). But deal chiefly,\nlovingly, and wisely, with their consciences about those matters\nthat tend to their establishment in the faith of their justification,\nand deliverance from death and hell. 'Comfort the feeble-minded,'\nconfirm the weak (1 Thess 5:14).\n\n2ndly. If thou be stronger than thy brother, take heed that thou do\nnot that before him, that may offend his weak conscience; I mean,\nthings that in themselves may be lawful. All that is lawful is not\nexpedient; all that is lawful edifieth not (1 Cor 6:12). Wherefore\nhere is thy wisdom and love, that thou in some things deny thyself\nfor thy brother's sake. 'I will eat no flesh while the world\nstandeth,' saith Paul, 'lest I make my brother to offend' (1 Cor\n8:13). Wherefore have this faith to thyself before God (Rom 14:22).\nBut if thou walk otherwise, know, thou walkest not charitably, and\nso not to edification, and so not to Christ's honour, but dost sin\nagainst Christ, and wound thy weak brother, for whom Christ died\n(Rom 14:15; 1 Cor 8:12). But I say, all this while keep thy eye\nupon the word; take heed of going contrary to that under any pretence\nwhatever; for without the word, there is nothing to God's glory,\nnor thy brother's edification. Wherefore, walk 'wisely in a perfect\nway' (Psa 101:2, 3).\n\nHaving thus, in few words, showed you what are works rightly good,\nI beseech you in the name of the Lord Jesus Christ, that you put\nyourselves into a conscientious performance of them, that you may,\nwhile you live here, be vessels of honour, and fit for the master's\nuse, and prepared to every good work (1 Tim 6:18). Study to approve\nthings that are excellent, 'that you may be sincere, and without\noffence, until the day of Christ' (Phil 1:10). Covet communion with\nGod: 'covet earnestly the best gifts' (1 Cor 12:31). Ah! we that\nare redeemed from among men (Rev 14:4), and that rejoice in the\nhope of the glory of God (Rom 5:2), we that look, I say, for the\nblessed hope, and the glorious appearing of the great God and our\nSaviour Jesus Christ (Titus 2:13), 'what manner of persons ought\nwe to be in all holy conversation and godliness' (2 Peter 3:11).\n\nTo conclude, for your farther edification, take a plain rehearsal\nof your several general duties and works, to which God engageth you\nin his word, according to your places, callings, and relations in\nthis world;\n\nDUTIES OF THE MASTER OF A FAMILY.\n\nIf thou have under thee a family, then thou art to consider the\nseveral relations thou standest under; and art to know, that thou\nin each of them hast a work to do for God, and that he expecteth\nthy faithful deportment under every one of them. As, in general;\n\nDUTY TO THE FAMILY IN GENERAL.\n\nHe that is the master of a family, he hath, as under that relation, a\nwork to do for God; to wit, the right governing of his own family.\nAnd his work is twofold. First, Touching the spiritual state\nthereof. Second, Touching the outward state thereof.\n\nFirst, As touching the spiritual state of his family; he ought to\nbe very diligent and circumspect, doing his utmost endeavour both\nto increase faith where it is begun, and to begin it where it is\nnot. Wherefore, to this end, he ought diligently and frequently to\nlay before his household such things of God, out of his word, as\nare suitable for each particular. And let no man question his rule\nin the word of God for such a practice; for if the thing itself\nwere but of good report, and a thing tending to civil honesty, it\nis within the compass and bounds even of nature itself, and ought\nto be done; much more things of a higher nature; besides, the apostle\nexhorts us to 'Whatsoever things are honest, whatsoever things are\njust, pure, lovely, and of good report, to think of them,' that is,\nto be mindful to do them (Phil 4:8). But to be conversant in this\ngodly exercise in our family, is very worthy of praise, and doth\nmuch become all Christians. This is one of the things for which\nGod so highly commended his servant Abraham, and that with which\nhis heart was so much affected. I know Abraham, saith God, 'I\nknow him' to be a good man in very deed, for 'he will command his\nchildren, and his household after him, and they shall keep the way\nof the Lord' (Gen 18:19). This was a thing also which good Joshua\ndesigned should be his practice as long as he had a breathing time\nin this world. 'As for me,' saith he, I 'and my household, we will\nserve the Lord' (Josh 24:15).\n\nFurther, we find also in the New Testament, that they are looked\nupon as Christians of an inferior rank that have not a due regard\nto this duty; yea, so inferior as not fit to be chosen to any office\nin the church of God. A [bishop or] pastor must be one that ruleth\nwell his own house, having his children in subjection with all\ngravity; For if a man know not how to rule his own house, how shall\nhe take care of the church of God? 'The deacon' also, saith he,\nmust 'be the husband of one wife, ruling their children, and their\nown house well' (1 Tim 3). Mark a little, the apostle seems to lay\ndown thus much, that a man that governs his family well, hath one\nqualification belonging to a pastor or deacon in the house of God,\nfor he that knoweth not how to rule his own house, how shall he\ntake care of the church of God? which thing considered, it giveth\nus light into the work of the master of a family, touching the\ngoverning of his house.\n\n1. A pastor must be sound and uncorrupt in his doctrine; and indeed\nso must the master of a family (Titus 1:9; Eph 6:4).\n\n2. A pastor should be apt to teach, to reprove, and to exhort; and\nso should the master of a family (1 Tim 3:2; Deut 6:7).\n\n3. A pastor must himself be exemplary in faith and holiness; and\nso also should the master of a family (1 Tim 3:2-4; 4:12). 'I,'\nsaith David, 'will behave myself in a perfect way; I will walk in,'\nor before, 'my house with a perfect heart' (Psa 101:2).\n\n4. The pastor is for getting the church together; and when they\nare so come together, then to pray among them, and to preach unto\nthem. This is also commendable in Christian masters of families.\n\nObject.\n\nBut my family is ungodly and unruly, touching all that is good.\nWhat shall I do?\n\nAnswer.\n\n1. Though this be true, yet thou must rule them, and not they thee!\nThou are set over them of God, and thou art to use the authority\nwhich God hath given thee, both to rebuke their vice, and to show\nthem the evil of their rebelling against the Lord. This did Eli,\nthough not enough; and thus did David (1 Sam 2:24, 25; 1 Chron\n28:9). Also, thou must tell them how sad thy state was when thou\nwast in their condition, and so labour to recover them out of the\nsnare of the devil (Mark 5:19).\n\n2. Thou oughtest also to labour to draw them forth to God's public\nworship, if peradventure God may convert their souls. Saith Jacob\nto his household, and to all that were about him, 'Let us arise\nand go up to Bethel; and I will make there an altar unto God, who\nanswered me in the day of my distress' (Gen 35:3). Hannah would\ncarry Samuel to Shiloh, that he might abide with God for ever\n(1 Sam 1:22). Indeed a soul rightly touched, will labour to draw,\nnot only their families, but a whole city after Jesus Christ (John\n4:28-30).\n\n3. If they are obstinate, and will not go forth with thee, then do\nthou get godly and sound men to thy house, and there let the word\nof God be preached, when thou hast, as Cornelius, gathered thy\nfamily and friends together (Acts 10). You know that the jailor,\nLydia, Crispus, Gaius, Stephanus, and others, had not only themselves,\nbut their families, made gracious by the word preached, and that\nsome of them, if not all, by the word preached in their houses\n(Acts 16:14-34; 18:7, 8; 1 Cor 1:16). And this, for ought I know,\nmight be one reason among many, why the apostles taught in their\nday, not only publicly, but from house to house; I say, that they\nmight, if possible, bring in those in some family, which yet remained\nunconverted, and in their sins (Acts 10:24; 20:20, 21). For some,\nyou know how usual it was in the day of Christ, to invite him to\ntheir houses, if they had any afflicted, that either would not or\ncould not come unto him (Luke 7:2, 3; 8:41). If this be the way\nwith those that have outward diseases in their families, how much\nmore then, where there are souls that have need of Christ, to save\nthem from death and eternal damnation!\n\n4. Take heed that thou do not neglect family duties among them\nthyself; as, reading the word and prayer; if thou hast one in thy\nfamily that is gracious, take encouragement; nay, if thou art alone,\nyet know that thou hast both liberty to go to God through Christ,\nand also art at that time in a capacity of having the universal\nchurch join with thee for the whole number of those that shall be\nsaved.\n\n5. Take heed that thou suffer not any ungodly, profane, or heretical\nbooks, or discourse in thy house. 'Evil communications corrupt good\nmanners' (1 Cor 15:33). I mean such profane or heretical books,\n&c., as either tend to provoke to looseness of life, or such as do\noppose the fundamentals of the gospel. I know that Christians must\nbe allowed their liberty as to things indifferent; but for those\nthings that strike either at faith or holiness, they ought to\nbe abandoned by all Christians, and especially by the pastors of\nchurches, and masters of families; which practice was figured out\nby Jacob's commanding his house, and all that was with him, to put\naway the strange gods from among them, and to change their garments\n(Gen 35:2). All those in the Acts set a good example for this, who\ntook their curious books and burned them before all men, though\nthey were worth fifty thousand pieces of silver (Acts 19:18, 19).\nThe neglect of this fourth particular hath occasioned ruin in many\nfamilies, both among children and servants. It is easier for vain\ntalkers, and their deceivable works, to subvert whole households,\nthan many are aware of (Titus 1:10, 11). Thus much touching the\nspiritual state of thy household. And now to its outward.\n\nSecond, Touching the outward state of thy family, thou art to\nconsider these three things.\n\n1. That it lieth upon thee to care for them that they have\na convenient livelihood. 'If any man provide not for his own, and\nspecially for those of his own house, he hath denied the faith,\nand is worse than an infidel' (1 Tim 5:8). But mark, when the Word\nsaith, thou art to provide for thy house, it giveth thee no license\nto distracting carefulness; neither doth it allow thee to strive\nto grasp the world in thy heart, or coffers, nor to take care for\nyears or days to come, but so to provide for them, that they may\nhave food and raiment; and if either they or thou be not content\nwith that, you launch out beyond the rule of God (1 Tim 6:8; Matt\n6:34). This is to labour, that you may have wherewith 'to maintain\ngood works for necessary uses' (Titus 3:14). And never object,\nthat unless you reach farther, it will never do; for that is but\nunbelief. The word saith, 'That God feedeth ravens, careth for\nsparrows, and clotheth the grass;' in which three, to feed, clothe,\nand care for, is as much as heart can wish (Luke 12:6-28).\n\n2. Therefore though thou shouldest provide for thy family; yet let\nall thy labour be mixed with moderation; 'Let your moderation be\nknown unto all men' (Phil 4:5). Take heed of driving so hard after\nthis world, as to hinder thyself and family from those duties\ntowards God, which thou art by grace obliged to; as private prayer,\nreading the scriptures, and Christian conference. It is a base thing\nfor men so to spend themselves and families after this world, as\nthat they disengage their heart to God's worship. Christians, 'The\ntime is short: it remaineth that both they that have wives be as\nthough they had none; and they that weep, as though they wept not;\nand they that rejoice, as though they rejoiced not; and they that\nuse this world, as not abusing it; for the fashion of this world\npasseth away' (1 Cor 7:29-31). Many Christians live and do in this\nworld, as if religion were but a by-business, and this world the\none thing necessary; when indeed all the things of this world are\nbut things by the by; and religion only the one thing needful (Luke\n10:40-42).\n\n3. If thou wouldst be such a master of a family as becomes thee,\nthou must see that there be that Christian harmony among those under\nthee, as becomes that house where one ruleth that feareth God.\n\n(1.) Thou must look that thy children and servants be under subjection\nto the word of God; for though it is of God only to rule the heart,\nyet he expecteth that thou shouldest rule their outward man; which\nif thou dost not, he may in a short time cut off all they stock,\n[even every male] (1 Sam 3:11-14). See therefore that thou keep\nthem temperate in all things, in apparel, in language, that they\nbe not gluttons, nor drunkards; not suffering either thy children\nvainly to domineer over thy servants, nor they again to carry\nthemselves foolishly towards each other.\n\n(2.) Learn to distinguish between that injury that in thy family\nis done to thee, and that which is done to God; and though thou\noughtest to be very zealous for the Lord, and to bear nothing that\nis open transgression to him; yet here will be thy wisdom, to pass\nby personal injuries, and to bury them in oblivion: 'Love covereth\na multitude of sins.' Be not then like those that will rage and\nstare like madmen, when they are injured; and yet either laugh,\nor at least not soberly rebuke, and warn, when God is dishonoured.\n'Rule thy own house well, having thy childrenwith others in thy\nfamilyin subjection, with all gravity' (1 Tim 3:4). Solomon was so\nexcellent sometimes this way, that he made the eyes of his beholders\nto dazzle (2 Chron 9:3, 4). 7 But to break off from this general,\nand to come to particulars.\n\n[DUTY IN RELATION TO THE WIFE.]\n\nHast thou a wife? Thou must consider how thou oughtest to behave\nthyself under that relation: and to do this aright, thou must\nconsider the condition of thy wife, whether she be one that indeed\nbelieveth or not. First, If she believeth, then,\n\n1. Thou art engaged to bless God for her: 'For her price is far\nabove rubies, and she is the gift of God unto thee, and is for\nthy adorning and glory' (Prov 12:4; 31:10; 1 Cor 11:7). 'Favour is\ndeceitful, and beauty is vain: but a woman that feareth the Lord,\nshe shall be praised' (Prov 31:30).\n\n2. Thou oughtest to love her, under a double consideration: (1.)\nAs she is thy flesh and thy bone: 'For no man ever yet hated his\nown flesh' (Eph 5:29). (2.) As she is together with thee an heir\nof the grace of life (1 Peter 3:7). This, I say, should engage thee\nto love her with Christian love; to love her, as believing you both\nare dearly beloved of God and the Lord Jesus Christ, and as those\nthat must be together with him in eternal happiness. 3. Thou\noughtest so to carry thyself to and before her, as doth Christ to\nand before his church; as saith the apostle: So ought men to love\ntheir wives, 'even as Christ loved the church, and gave himself\nfor it' (Eph 5:25). When husbands behave themselves like husbands\nindeed, then will they be not only husbands, but such an ordinance\nof God to the wife, as will preach to her the carriage of Christ\nto his spouse. There is a sweet scent wrapped up in the relations\nof husbands and wives, that believe (Eph 4:32); the wife, I say,\nsignifying the church, and the husband the head and saviour thereof,\n'For the husband is the head of the wife, even as Christ is the\nhead of the church' (Eph 5:23). and he is the Saviour of the body.\n\nThis is one of God's chief ends in instituting marriage, that Christ\nand his church, under a figure, might be wherever there is a couple\nthat believe through grace. Wherefore that husband that carrieth\nit undiscreetly towards his wife, he doth not only behave himself\ncontrary to the rule, but also maketh his wife lose the benefit of\nsuch an ordinance, and crosseth the mystery of his relation.\n\nTherefore, I say, 'So ought men to love their wives as their own\nbodies. He that loveth his wife, loveth himself. For no man ever\nyet hated his own flesh; but nourisheth and cherisheth it, even\nas the Lord the church:' (Eph 5: 8, 29). Christ laid out his life\nfor his church, covereth her infirmities, communicates to her his\nwisdom, protecteth her, and helpeth her in her employments in this\nworld; and so ought men to do for their wives. Solomon and Pharaoh's\ndaughter had the art of thus doing, as you may see in the book\nof Canticles. Wherefore bear with their weaknesses, help their\ninfirmities, and honour them as the weaker vessels, and as being\nof a frailer constitution (1 Peter 3:7).\n\nIn a word, be such a husband to thy believing wife, that she may\nsay, God hath not only given me a husband, but such a husband as\npreacheth to me every day the carriage of Christ to his church.\n\nSecond, If thy wife be unbelieving or carnal, then thou hast also\na duty lying before thee, which thou art engaged to perform under\na double engagement: 1. For that she lieth liable every moment to\neternal damnation. 2. That she is thy wife that is in this evil\ncase.\n\nOh! how little sense of the worth of souls is there in the heart\nof some husbands; as is manifest by their unchristian carriage to\nand before their wives! Now, to qualify thee for a carriage suitable,\n\n1. Labour seriously after a sense of her miserable state, that thy\nbowels may yearn towards her soul.\n\n2. Beware that she take no occasion from any unseemly carriage of\nthine, to proceed in evil. And here thou hast need to double thy\ndiligence, for she lieth in thy bosom, and therefore is capable of\nespying the least miscarriage in thee.\n\n3. If she behave herself unseemly and unruly, as she is subject to\ndo, being Christless and graceless, then labour thou to overcome\nher evil with thy goodness, her forwardness with thy patience and\nmeekness. It is a shame for thee, who hast another principle, to\ndo as she.\n\n4. Take fit opportunities to convince her. Observe her disposition,\nand when she is most likely to bear, then speak to her very heart.\n\n5. When thou speakest, speak to purpose. It is no matter for many\nwords, provided they be pertinent. Job in a few words answers his\nwife, and takes her off from her foolish talking: 'Thou speakest,'\nsaith he, 'as one of the foolish women. What? shall we receive good\nat the hand of God, and shall we not receive evil?' (Job 2:10).\n\n6. Let all be done without rancour, or the least appearance\nof anger: 'In meekness instructing those that oppose themselves,\nifperadventure they may recover themselves out of the snare of the\ndevil, who are taken captive by him at his will' (2 Tim 2:25, 26).\n'And how knowest thou, O man, whether thou shalt save thy wife' (1\nCor 7:16).\n\nDUTY OF PARENTS TO CHILDREN If thou are a parent, a father, or a\nmother, then thou art to consider thy calling under this relation.\n\nThy children have souls, and they must be begotten of God as well\nas of thee, or they perish. And know also, that unless thou be very\ncircumspect in thy behavior to and before them, they may perish\nthrough thee: the thoughts of which should provoke thee, both to\ninstruct, and also to correct them.\n\nFirst, To instruct them as the scripture saith, and to 'bring\nthem up in the nurture and admonition of the Lord'; and to do this\ndiligently, 'when thou sittest in thine housewhen thou liest down,\nand when thou risest up' (Eph 6:4; Deu 6:7).\n\nNow to do this to purpose:\n\n1. Do it in terms and words easy to be understood: affect not high\nexpressions, they will drown your children. Thus God spake to his\nchildren (Hosea 12:10), and Paul to his (1 Cor 3:2).\n\n2. Take heed of filling their heads with whimsies, and unprofitable\nnotions, for this will sooner learn them to be malapert and proud,\nthan sober and humble. Open therefore to them the state of man\nby nature; discourse with them of sin, of death, and hell; of a\ncrucified Saviour, and the promise of life through faith: 'Train\nup a child in the way he should go: and when he is old, he will\nnot depart from it' (Prov 22:6).\n\n3. There must be much gentleness and patience in all thy instructions,\n'lest they be discouraged' (Col. 3:21). And,\n\n4. Labour to convince them by a conversation answerable, that the\nthings of which thou instructest them are not fables, but realities;\nyea, and realities so far above what can be here enjoyed, that all\nthings, were they a thousand times better than they are, are not\nworthy to be compared with the glory and worthiness of these things.8\n\nIsaac was so holy before his children, that when Jacob remembered\nGod, he remembered that he was 'the Fear of his father Isaac' (Gen\n31:53). Ah! when children can think of their parents, and bless\nGod for that instruction and good they have received from them,\nthis is not only profitable for children, but honourable, and\ncomfortable to parents: 'The father of the righteous shall greatly\nrejoice: and he that begetteth a wise child shall have joy of him'\n(Prov 23:24, 25). Second, The duty of correction.\n\n1. See if fair words will win them from evil. This is God's way\nwith his children (Jer 25:4, 5).\n\n2. Let those words you speak to them in your reproof, be both\nsober, few, and pertinent, adding always some suitable sentence of\nthe scripture therewith; as, if they lie, then such as (Rev 21:8,\n27). If they refuse to hear the word, such as (2 Chron 25:14-16).\n\n3. Look to them, that they be not companions with those that are\nrude and ungodly; showing with soberness a continual dislike of\ntheir naughtiness; often crying out to them, as God did of old unto\nhis, 'Oh, do not this abominable thing that I hate' (Jer 44:4).\n\n4. Let all this be mixed with such love, pity, and compunction\nof spirit, that if possible they may be convinced you dislike not\ntheir persons, but their sins. This is God's way (Psa 99:8).\n\n5. Be often endeavouring to fasten on their consciences the day\nof their death, and judgment to come. Thus also God deals with his\n(Deu 32:29).\n\n6. If thou art driven to the rod, then strike advisedly in cool\nblood, and soberly show them, (1.) their fault; (2.) how much it is\nagainst thy heart thus to deal with them; (3.) and that what thou\ndost, thou dost in conscience to God, and love to their souls; (4.)\nand tell them, that if fair means would have done, none of this\nseverity should have been. This, I have proved it, will be a means\nto afflict their hearts as well as their bodies; and it being the\nway that God deals with his, it is the most likely to accomplish\nits end.\n\n7. Follow all this with prayer to God for them, and leave the issue\nto him: 'Foolishness is bound in the heart of a child; but the rod\nof correction shall drive it far from him' (Prov 22:15).\n\nLastly, Observe these cautions,\n\n1. Take heed that the misdeeds for which thou correctest thy children\nbe not learned them by thee. Many children learn that wickedness\nof their parents for which they beat and chastise them.\n\n2. Take heed thou smile not upon them, to encourage them in small\nfaults, lest that thy carriage to them be an encouragement to them\nto commit greater.\n\n3. Take heed thou use not unsavoury and unseemly words in thy\nchastising of them, as railing, miscalling, and the like: this is\ndevilish.\n\n4. Take heed thou do not use them to many chiding words and\nthreatenings, mixed with lightness and laughter; this will harden.\nSpeak not much, nor often, but pertinent to them with all gravity. 9\n\nDUTIES OF MASTERS TO SERVANTS. Masters also have a work to do as\nthey stand related to their servants. And,\n\nFirst, If possibly they can, to get them that fear God: 'He that\nworketh deceit,' saith David, 'shall not dwell within my house; he\nthat telleth lies, shall not tarry in my sight' (Psa 101:7).\n\nSecond, But if none at the present but unbelievers can be got to\ndo thy labour, then,\n\n1. Know that it is thy duty so to behave thyself to thy servant,\nthat thy service may not only be for thy good, but for the good of\nthy servant, and that both in body and soul. Wherefore deal with\nhim, as to admonition, as with thy children; given him the same\nbread of God thou givest to them; and who knows, but that if thou\nwith spiritual delicates bringest up thy servant, but he may become\nthy spiritual son in the end (Prov 29:21).\n\n2. Take heed thou do not turn thy servants into slaves, by overcharging\nthem in thy work, through thy greediness. To make men serve with\nrigour, is more like to Israel's enemies than Christian masters\n(Exo 1:14). 10\n\n3. Take heed thou carry not thyself to thy servant as he of whom\nit is said, 'He is such a man of Belial, that his servants could\nnot speak to him.' (1 Sam 25:14-17).\n\nAnd the apostle bids you forbear to threaten them, because you also\nhave a Master in heaven (Eph 6:9). As who should say, Your servants\ncannot be guilty of so many miscarriages against you, as you are\nguilty of against Christ. Wherefore do with, and to your servants,\nas you would have your master do with you.\n\n4. Take heed that thou neither circumvent him at his coming in to\nthy service, nor at his going out. Servants, at their going into\nservice, may be beguiled two ways.\n\n(1.) By their masters lying unto them, saying, their work is so\nsmall and so easy, when it is indeed, if not too burdensome, yet\nfar beyond what at first was said of it. This is beguiling of them.\n\n(2.) The other way is, when masters greedily seek to wire-draw their\nservants to such wages as indeed is too little and inconsiderable\nfor such work and labour. Both these the apostle opposeth, where\nhe saith, 'Masters give unto your servants that which is just,'\njust labour, and just wages, 'knowing that ye also have a master\nin heaven' (Col 4:1).\n\nAs servants may be circumvented at their coming into their labour,\nso also they may be at their going out: which is done by masters\nthat either change their wages, like heathenish Laban, (Gen 31:7).\nor by keeping it back, like those against whom God will be a swift\nwitness (Mal 3:5).\n\n5. Take heed that thou make not a gain of thy place, because thou\nart gracious, or livest conveniently for the means of grace. 11\n\nServants that are truly godly they care not how cheap they serve\ntheir masters, provided they may get into godly families, or where\nthey may be convenient for the word. But now, if a master or mistress\nshould take this opportunity to make a prey of their servants, this\nis abominable, this is making a gain of godliness, and merchandise\nof the things of God, and of the soul of thy brother (1 Tim 6:5).\n\nI have heard some poor servants say, That in some carnal families\nthey have had more liberty to God's things, and more fairness of\ndealing, than among professors. But this stinketh. And as Jacob\nsaid concerning the cruelty of his two sons, so may I say of such\nmasters, they make religion stink before the inhabitants of the\nland (Gen 34:30).\n\nIn a word, learn of the Lord Jesus to carry yourselves well to\nyour servants, that your servants also may learn something of the\nkindness of Christ by your deportment to them. Servants are goers\nas well as comers; take heed that thou give them no occasion to\nscandal the gospel when they are gone, for what they observed thee\nunrighteously to do when they were with thee. Then masters carry\nit rightly toward their servants, when they labour both in word\nand life to convince them that the things of God are the one thing\nnecessary. That which servants are commanded to do, touching their\nfear, their singleness of heart, their doing what they do as to\nthe Lord, and not to men; the master is commanded to do the same\nthings unto them. (Eph 6:6-9).\n\nTHE DUTY OF WIVES. But passing the master of the family, I shall\nspeak a word or two to those that are under him.\n\nAnd, first, to the wife: The wife is bound by the law to her husband,\nso long as her husband liveth (Rom 7:2). Wherefore she also hath\nher work and place in the family, as well as the rest.\n\nNow there are these things considerable in the carriage of a wife\ntoward her husband, which she ought conscientiously to observe.\n\nFirst, That she look upon him as her head and lord. 'The head of\nthe woman is the man' (1 Cor 11:3). And so Sarah called Abraham\nlord (1 Peter 3:6).\n\nSecond, She should therefore be subject to him, as is fit in the\nLord. The apostle saith, 'That the wife should submit herself to\nher husband, as to the Lord' 12 (1 Peter 3:1; Col 3:18; Eph 5:22).\nI told you before, that if the husband doth walk towards his wife\nas becomes him, he will therein be such an ordinance of God to\nher, besides the relation of a husband, that shall preach to her\nthe carriage of Christ to his church. And now I say also, that the\nwife, if she walk with her husband as becomes her, she shall preach\nthe obedience of the church to her husband. 'Therefore as the church\nis subject unto Christ, so let the wives be to their own husbands\nin everything' (Eph 5:24). Now for thy performing of this work,\nthou must first shun these evils.\n\n1. The evil of a wandering and a gossiping spirit; this is evil\nin the church, and is evil also in a wife, who is the figure of a\nchurch. Christ loveth to have his spouse keep at home; that is, to\nbe with him in the faith and practice of his things, not ranging\nand meddling with the things of Satan; no more should wives be given\nto wander and gossip abroad. You know that Proverbs 7:11 saith,\n'She is loud and stubborn; her feet abide not in her house.' Wives\nshould be about their own husbands' business at home; as the\napostle saith, Let them 'be discreet, chaste, keepers at home,\ngood, obedient to their own husbands.' And why? Because otherwise\n'the word of God will be blasphemed' (Titus 2:5).\n\n2. Take heed of an idle, talking, or brangling tongue. This also is\nodious, either in maids or wives, to be like parrots, not bridling\ntheir tongue; whereas the wife should know, as I said before,\nthat her husband is her lord, and is over her, as Christ is over\nthe church. Do you think it is seemly for the church to parrot it\nagainst her husband? Is she not to be silent before him, and to\nlook to his laws, rather than her own fictions? Why so, saith the\napostle, ought the wife to carry it towards her husband? 'Let the\nwoman,' saith Paul, 'learn in silence with all subjection. But I\nsuffer not a woman to teach, nor to usurp authority over the man,\nbut to be in silence' (1 Tim 2:11, 12). It is an unseemly thing\nto see a woman so much as once in all her lifetime to offer to\novertop her husband; she ought in everything to be in subjection\nto him, and to do all she doth, as having her warrant, licence, and\nauthority from him. And indeed here is her glory, even to be under\nhim, as the church is under Christ: Now 'she openeth her mouth with\nwisdom, and in her tongue is the law of kindness' (Prov 31:26).\n\n3. Take heed of affecting immodest apparel, or a wanton gait; this\nwill be evil both abroad and at home; abroad, it will not only give\nill example, but also tend to tempt to lust and lasciviousness;\nand at home it will give an offence to a godly husband, and be\ncankering to ungodly children, &c. Wherefore, as saith the apostle,\nLet women's apparel be modest, as becometh women professing\ngodliness, with good works, 'not with broidered hair, or gold, or\npearls, or costly array' (1 Tim 2:9, 10). And as it is said again,\n'Whose adorning, let it not be that outward adorning of plaiting\nthe hair, and of wearing of gold, or of putting on of apparel:\nBut let it be the hidden man of the heart, in that which is not\ncorruptible, even the ornament of a meek and quiet spirit, which is\nin the sight of God of great price. For after this manner in the old\ntime the holy women also, who trusted in God, adorned themselves,\nbeing in subjection unto their own husbands' (1 Peter 3:3-5).\n\nBut yet, do not think that by the subjection I have here mentioned,\nthat I do intend women should be their husbands' slaves. Women are\ntheir husbands' yokefellows, their flesh and their bones; and he\nis not a man that hateth his own flesh, or that is bitter against\nit (Eph 5:29). Wherefore, let every man 'love his wife even\nas himself; and the wife see that she reverence her husband' (Eph\n5:33). The wife is master next her husband, and is to rule all in\nhis absence; 13 yea, in his presence she is to guide the house,\nto bring up the children, provided she so do it, as the adversary\nhave no occasion to speak reproachfully (1 Tim 5:10, 13). 'Who can\nfind a virtuous woman? for her price is far above rubies. A gracious\nwoman retaineth honour:' and guideth her affairs with discretion\n(Prov 31:10; 11:16; 12:4).\n\nObject.\n\nBut my husband is an unbeliever; what shall I do?\n\nAnswer.\n\nIf so, then what I have said before lieth upon thee with an engagement\nso much the stronger. For, 1. Thy husband being in this condition,\nhe will be watchful to take thy slips and infirmities, to throw them\nas dirt in the face of God and thy Saviour. 2. He will be apt to\nmake the worst of every one of thy words, carriages, and gestures.\n3. And all this doth tend to the possessing his heart with more\nhardness, prejudice, and opposition to his own salvation; wherefore,\nas Peter saith, 'ye wives, be in subjection to your husbands;\nthat, if any obey not the word, they may also without the word be\nwon by the conversation of the wives; while they behold your chaste\nconversation, coupled with fear' (1 Peter 3:1, 2). Thy husband's\nsalvation or damnation lieth much in thy deportment and behaviour\nbefore him; wherefore, if there be in thee any fear of God, or\nlove to thy husband, seek, by a carriage full of meekness, modesty,\nand holiness, and a humble behaviour before him, to win him to the\nlove of his own salvation; and by thus doing, how 'knowest thou,\nO wife, whether thou shalt save thy husband?' (1 Cor 7:16).\n\nObject.\n\nBut my husband is not only an unbeliever, but one very froward,\npeevish, and testy, yea, so froward, &c., that I know not how to\nspeak to him, or behave myself before him.\n\nAnswer.\n\nIndeed there are some wives in great slavery by reason of their\nungodly husbands; and as such should be pitied, and prayed for;\nso they should be so much the more watchful and circumspect in all\ntheir ways.\n\n1. Therefore be thou very faithful to him in all the things of this\nlife.\n\n2. Bear with patience his unruly and unconverted behaviour; thou\nart alive, he is dead; thou art principled with grace, he with\nsin. Now, then, seeing grace is stronger than sin, and virtue than\nvice; be not overcome with his vileness, but overcome that with thy\nvirtues (Rom 12:21). It is a shame for those that are gracious to\nbe as lavishing in their words, &c., as those that are graceless:\nThey that are 'slow to wrath are of great understanding; but they\nthat are hasty of spirit, exalteth folly' (Prov 14:29).\n\n3. Thy wisdom, therefore, if at any time thou hast a desire to speak\nto thy husband for his conviction, concerning anything, either good\nor evil, it is to observe convenient times and seasons: There is\n'a time to keep silence, and a time to speak' (Eccl 3:7). Now for\nthe right timing thy intentions,\n\n(1.) Consider his disposition; and take him when he is farthest off\nof those filthy passions that are thy afflictions. Abigail would\nnot speak a word to her churlish husband till his wine was gone\nfrom him, and he in a sober temper (1 Sam 25:36, 37). The want of\nthis observation is the cause why so much is spoken, and so little\neffected. 14\n\n(2.) Take him at those times when he hath his heart taken with\nthee, and when he showeth tokens of love and delight in thee. Thus\ndid Esther with the king her husband, and prevailed (Ester 5:3, 6;\n7:1, 2).\n\n(3.) Observe when convictions seize his conscience, and then follow\nthem with sound and grave sayings of the Scriptures. Somewhat like\nto this dealt Manoah's wife with her husband (Judg 13:22, 23). Yet\nthen,\n\n(a) Let thy words be few.\n\n(b) And none of them savouring of a lording it over him; but speak\nthou still as to thy head and lord, by way of entreaty and beseeching.\n\n(c) And that in such a spirit of sympathy, and bowels of affection\nafter his good, that the manner of thy speech and behaviour in\nspeaking may be to him an argument that thou speakest in love, as\nbeing sensible of his misery, and inflamed in thy soul with desire\nafter his conversion.\n\n(d) And follow thy words and behaviour with prayers to God for his\nsoul.\n\n(e) Still keeping thyself in a holy, chaste, and modest behaviour\nbefore him.\n\nObject.\n\nBut my husband is a sot, a fool, and one that hath not wit enough\nto follow his outward employment in the world.\n\nAnswer.\n\n1. Though all this be true, yet thou must know he is thy head, thy\nlord, and thy husband.\n\n2. Therefore thou must take heed of desiring to usurp authority over\nhim. He was not made for thee; that is, for thee to have dominion\nover him, but to be thy husband, and to rule over thee (1 Tim 2:12;\n1 Cor 11:3, 8).\n\n3. Wherefore, though in truth thou mayest have more discretion than\nhe, yet thou oughtest to know that thou, with all that is thine,\nis to be used as under thy husband; even 'every thing' (Eph 5:24).\nTake heed therefore, that what thou dost goes not in thy name, but\nhis; not to thy exaltation, but his; carrying all things so, by thy\ndexterity and prudence, that not one of thy husband's weaknesses\nbe discovered to others by thee: 'A virtuous woman is a crown to\nher husband: but she that maketh ashamed, is as rottenness in his\nbones.' For then, as the wise man sayeth, 'she will do him good\nand not evil, all the days of her life' (Prov 12:4; 31:12).\n\n4. Therefore act, and do still, as being under the power and\nauthority of thy husband.\n\nNow touching thy carriage to thy children and servants. Thou art\na parent, and a mistress, and so thou oughtest to demean thyself.\nAnd besides, seeing the believing woman is a figure of the church,\nshe ought, as the church, to nourish and instruct her children,\nand servants, as the church, that she may answer in that particular\nalso; and truly, the wife being always at home, she hath great\nadvantage that way; wherefore do it, and the Lord prosper your\nproceeding.\n\nDUTIES OF CHILDREN TO PARENTS.\n\nThere lieth also a duty upon children to their parents, which\nthey are bound both by the law of God and nature conscientiously\nto observe: 'Children, obey your parents in the Lord: for this is\nright.' And again, 'Children, obey your parents in all things; for\nthis is well pleasing unto the Lord' (Eph 6:1; Col 3:20).\n\nThere are these general things in which children should show forth\nthat honour that is due to their parents from them.\n\nFirst, They should always count them better than themselves. I\nobserve a vile spirit among some children, and that is, they are\napt to look over their parents, and to have slighting and scornful\nthoughts of them. This is worse than heathenish; such an one hath\ngot just the heart of a dog or a beast, that will bite those that\nbegot them, and her that brought them forth.\n\nObject.\n\nBut my father, &c., is now poor, and I am rich, and it will be a\ndisparagement, or at least a hinderance to me, to show that respect\nto him as otherwise I might.\n\nAnswer.\n\nI tell thee thou arguest like an atheist and a beast, and standest\nin this full flat against the Son of God (Mark 7:9-13). Must a\ngift, and a little of the glory of the butterfly, make thee that\nthou shalt not do for, and honour to, thy father and mother? 'A wise\nson maketh a glad father: but a foolish man despiseth his mother'\n(Prov 15:20). Though thy parents be never so low, and thou thyself\nnever so high, yet he is thy father, and she thy mother, and they\nmust be in thy eye in great esteem: 'The eye that mocketh at his\nfather, and despiseth to obey his mother, the ravens of the valley\nshall pick it out, and the young eagles shall eat it' (Prov 30:17).\n\nSecond, Thou oughtest to show thy honour to thy parents, by a\nwillingness to help them with such necessaries and accommodations\nwhich they need. 'If anyhave children or nephews, let them learn to\nshow piety 15 at home, and to requite their parents:' saith Paul,\n'for that is good and acceptable before God' (1 Tim 5:4). And this\nrule Joseph observed to his poor father, though he himself was next\nthe king in Egypt (Gen 47:12; 41:39-44).\n\nBut mark, let them 'requite their parents.' There are three things\nfor which, as long as thou livest, thou wilt be a debtor to thy\nparents.\n\n1. For thy being in this world. They are they from whom, immediately\nunder God, thou didst receive it.\n\n2. For their care to preserve thee when thou wast helpless, and\ncouldst neither care for, nor regard thyself.\n\n3. For the pains they have taken with thee to bring thee up. Until\nthou hast children of thy own, thou wilt not be sensible of the\npains, watchings, fears, sorrow, and affliction, that they have\ngone under to bring thee up; and when thou knowest it, thou wilt\nnot easily yield that thou has recompensed them for thy favour to\nthee. How often have they sustained [thee in] thy hunger, clothed\nthy nakedness? What care have they taken that thou mightest have\nwherewith to live and do well when they were dead and gone? They\npossibly have spared it from their own belly and back for thee, and\nhave also impoverished themselves, that thou mightest live like a\nman. 16 All these things ought duly, and like a man, to be considered\nby thee; and care ought to be taken on thy part to requite them.\nThe Scripture saith so, reason saith so, and there be none but dogs\nand beasts that deny it. It is the duty of parents to lay up for\ntheir children; and the duty of children to requite their parents.\n\nThird, Therefore show, by all humble and son-like carriage, that\nthou dost to this day, with thy heart, remember the love of thy\nparents. Thus much for obedience to parents in general.\n\nAgain, if thy parents be godly, and thou wicked, as thou art, if\nthou hast not a second work or birth from God upon thee, then thou\nart to consider, that thou art more strongly engaged to respect and\nhonour thy parents, not now only as a father in the flesh, but as\ngodly parents; thy father and mother are now made of God thy teachers\nand instructors in the way of righteousness. Wherefore, to allude\nto that of Solomon, 'My son, keep thy father's commandment, and\nforsake not the law of thy mother; bind them continually upon thine\nheart, and tie them about thy neck' (Prov 6:20, 21).\n\nNow, to provoke thee hereto, consider,\n\n1. That this hath been the practice always of those that are and\nhave been obedient children; yea, of Christ himself to Joseph and\nMary, though he himself was God blessed for ever (Luke 2:51).\n\n2. Thou hast also the severe judgments of God upon those that have\nbeen disobedient, to awe thee. As, (1.) Ishmael, for but mocking\nat one good carriage of his father and mother, was both thrust out\nof his father's inheritance and the kingdom of heaven, and that\nwith God's approbation (Gen 21:9-14; Gal 4:30). (2.) Hophni and\nPhinehas, for refusing the good counsel of their father, provoked\nthe great God to be their enemy: 'They hearkened not unto the voice\nof their father, because the Lord would slay them' (1 Sam 2:23-25).\n(3.) Absalom was hanged, as I may say, by God himself, for rebelling\nagainst his father (2 Sam 18:9).\n\nBesides, little dost thou know how heart-aching a consideration it\nis to thy parents, when they do but suppose thou mayest be damned!\nHow many prayers, sighs, and tears, are there wrung from their\nhearts upon this account? Every miscarriage of thine goeth to their\nheart, for fear God should take an occasion thereat to shut thee\nup in hardness for ever. How did Abraham groan for Ishmael? 'O,'\nsaith he, to God, 'that Ishmael might live before thee!' (Gen\n17:18). How was Isaac and Rebecca grieved for the miscarriage of\nEsau? (Gen 26:34, 35). And how bitterly did David mourn for his\nson, who died in his wickedness? (2 Sam 18:32, 33).\n\nLastly, And can any imagine, but that all these carriages of thy\ngodly parents, will be to thee the increase of thy torments in\nhell, if thou die in thy sins notwithstanding?\n\nAgain, if thy parents, and thou also, be godly, how happy a thing\nis this? How shouldest thou rejoice, that the same faith should\ndwell both in thy parents and thee? Thy conversion, possibly, is\nthe fruits of thy parents' groans and prayers for thy soul; and\nthey cannot choose but rejoice; do thou rejoice with them. It is\ntrue, in the salvation of a natural son, which is mentioned in the\nparable: 'This my son was dead, and is alive again; he was lost, and\nis found. And they began to be merry' (Luke 15:24). Let therefore\nthe consideration of this, that thy parents have grace, as well as\nthee, engage thy heart so much the more to honour, reverence, and\nobey them.\n\nThou art better able now to consider the pains and care that thy\nfriends have been at, both for thy body and soul; wherefore strive\nto requite them. Thou hast strength to answer in some measure the\ncommand: wherefore do not neglect it. It is a double sin in a gracious\nson not to remember the commandment, yea, the first commandment\nwith promise (Eph 6:1, 2). Take heed of giving thy sweet parents\none snappish word, or one unseemly carriage. Love them because they\nare thy parents, because they are godly, and because thou must be\nin glory with them.\n\nAgain, if thou be godly, and thy parents wicked, as often it sadly\nfalls out; then,\n\n1. Let thy bowels yearn towards them; it is thy parents that are\ngoing to hell!\n\n2. As I said before to the wife, touching her unbelieving husband,\nso now I say to thee, Take heed of a parroting tongue: speak to\nthem wisely, meekly, and humbly; do for them faithfully without\nrepining; and bear, with all child-like modesty, their reproaches,\ntheir railing, and evil speaking. Watch fit opportunities to lay\ntheir condition before them. O! how happy a thing would it be,\nif God should use a child to beget his father to the faith! Then\nindeed might the father say, With the fruit of my own bowels hath\nGod converted my soul. The Lord, if it be his will, convert our\npoor parents, that they, with us, may be the children of God. 17\n\nCONCERNING SERVANTS.\n\nServants also, they have a work to do for God, in their place and\nstation among men.\n\nThe apostles assert masters under a threefold consideration. First,\nThe believing master. Second, The unbelieving master. Third, The\nfroward master.\n\nFor all which, servants are furnished with counsel and advice in\nthe word, for the demeaning of themselves, under each of them.\n\nBut before I speak in particular to any of these, I will in general\nshow you the duty of servants.\n\n1. Thou art to look upon thyself as thou art; that is, as a servant,\nnot a child, nor a wife; thou art inferior to these; wherefore\ncount thyself under them, and be content with that station. 'For\nthree things the earth is disquieted, and for four which it cannot\nbear.' One is 'a servant when he reigneth' (Prov 30:21, 22). It is\nout of thy place, either to talk or do, as one that reigneth.\n\n2. Consider, that thou being a servant, what is under thy hand is\nnot thy own but thy master's. Now, because it is not thy own thou\noughtest not to dispose of it; but because it is thy master's,\nthou oughtest to be faithful. Thus it was with Joseph (Gen 39:8,\n9). But if thou do otherwise, know that thou shalt receive of God\nfor the wrong that thou dost; and there is with God 'no respect of\npersons' (Col 3:25). Wherefore,\n\n3. Touching thy work and employment, thou art to do it as unto the\nLord, and not for man; and, indeed, then servants do their business\nas becomes them, when they do all in obedience to the Lord, as knowing\nthat the place in which they now are, it is the place where Christ\nhath put them, and in which he expecteth they should be faithful.\n'Servants,' saith Paul, 'be obedient to them that are your\nmaster's,--with fear and trembling, in singleness of your heart\nas unto Christ; not with eye-service, as men-pleasers; but as the\nservants of Christ, doing the will of God from the heart' (Eph 6:5,\n6).\n\nObserve a little the word of God to servants. 1. Servants must\nbe obedient; yet, 2. Not with that obedience that will serve man\nonly. Servants must have their eye on the Lord, in the work they do\nfor their masters. 3. That their work in this service is the will\nand ordinance of God. From which I conclude, that thy work in\nthy place and station, as thou art a servant, is as really God's\nordinance, and as acceptable to him, in its kind, as is preaching,\nor any other work, for God; and that thou art as sure to receive a\nreward for thy labour, as he that hangs or is burnt for the gospel.\n\nWherefore, saith the apostle to servants, 'Whatsoever ye do, do\nit heartily, as to the Lord, and not unto men, knowing that of the\nLord ye shall receive the reward of the inheritance; for ye serve\nthe Lord Christ' (Col 3:23, 24). And now touching the three sorts\nof masters mentioned before.\n\nFirst, For the believing master; saith Paul, 'They that have believing\nmasters, let them not despise them, because they are brethren; but\nrather do them service, because they are faithful and beloved, and\npartakers, with the servants, 'of the' heavenly 'benefit' (1 Tim\n6:2). Servants, if they have not a care of their hearts, will be\nso much in the consideration of the relation that is betwixt their\nmasters and they, as brethren, that they will forget the relation\nthat is between them as masters and servants. Now, though they\nought to remember the one, yet let them take heed of forgetting\nthe other. Know thy place, as a servant, while thou considerest that\nthy master and thee are brethren, and do thy work for him faithfully,\nhumbly, and with meekness, because he is a master faithful and\nbeloved, and partaker of the heavenly benefit. 'If any man teach\notherwise,' saith the apostle Paul, 'and consent not to wholesome\nwords, even the words of our Lord Jesus Christ, and to the doctrine\nwhich is according to godliness; he is proud, knowing nothing, but\ndoting about questions, and strifes of words; whereof cometh envy,\nstrife, railings, evil surmisings, perverse disputings of men of\ncorrupt minds, and destitute of the truth, supposing that gain is\ngodliness: from such withdraw thyself' (1 Tim 6:3-5).\n\nSecond, For the unbelieving masters, for of them Paul speaks in the\nfirst verse of the 6th of Timothy, 'Let as many servants,' saith\nhe, 'as are under the yoke count their own masters worthy of all\nhonour, that the name of God and his doctrine be not blasphemed.'\nServants living with unbelieving masters, are greatly engaged to\nbe both watchful, faithful, and trusty. Engaged, I say, 1. From\nthe consideration of the condition of their master; for he being\nunbelieving, will have an evil eye upon thee, and upon thy doings,\nand so much the more because thou professest. As in the case of\nSaul and David (1 Sam 18:8, 9 &c). 2. Thou art engaged because of\nthe profession thou makest of the word of God; for by thy profession\nthou dost lay both God and his word before thy master, and he\nhath no other wit but to blaspheme them, if thou behave thyself\nunworthily. Wherefore Paul bids Titus 'exhort servants to be obedient\nto their own masters, and to please them well in all things, not\nanswering again;' not giving parroting answers, or such as are cross\nor provoking, not purloining, but showing all good fidelity, that\nthey may adorn the doctrine of God our Saviour in all things'\n(Titus 2:9, 10). That servant, who in an unbeliever's family doth\nhis work before God, as God's ordinance, he shall adorn the doctrine\nof God, if not save his master by so doing; but if he doth otherwise,\nhe shall both stumble the unbeliever, dishonour God, offend the\nfaithful, and bring guilt upon his own soul.\n\nThird, For the froward master, though I distinguish him from the\nunbeliever, yet it is not because he may not be such, but because\nevery unbeliever doth not properly go under that name. Now with\nthis froward and peevish fellow, thou art to serve as faithfully\nfor the time thou standest bound, as with the most pleasant and\nrational master in the world: 'Servants,' saith Peter, 'be subject\nto your masters with all fear; not only to the good and gentle, but\nalso to the froward' (1 Peter 2:18). And if thy peevish master will\nstill be froward, either out of spite to thy religion, or because\nhe is without reason concerning thy labour thou to the utmost of\nthy power labouring faithfully God then reckoneth thee a sufferer\nfor well-doing, as truly as if thou wert called upon the stage\nof this world before men, for the matters of thy faith. Wherefore\nPeter adds this encouragement to servants, to the exhortation he\ngave them before: 'This is thank worthy,' saith he, 'if a man for\nconscience toward God endure grief, suffering wrongfully. For what\nglory is it, if when ye be buffeted for your faults, ye shall take\nit patiently? But if when ye do well, and suffer for it, ye take\nit patiently, this is acceptable with God' (1 Peter 2:19, 20).\nWherefore be comforted concerning thy condition, with considering\nthat God looks upon thee, as on Jacob in the family of Laban; and\nwill right all thy wrongs, and recompense thee for thy faithful,\nwise, and godly behaviour, before, and in the service of thy froward\nmaster. Wherefore, be patient, I say, and abound in faithfulness\nin thy place and calling, till God make a way for thy escape from\nthis place; and when thou mayest be made free, use it rather (1\nCor 7:21).\n\nDUTIES OF NEIGHBOURS EACH TO OTHER.\n\nHaving thus in few words showed you what is duty under your several\nrelations, I shall now at last speak, in a word or two, touching\ngood neighbourhood, and then draw towards a conclusion. Touching\nneighbourhood, there are these things to be considered and practised,\nif thou wilt be found in the practical part of good neighbourhood.\n\nFirst, Thou must be of a good and sound conversation in thy own\nfamily, place, and station, showing to all, the power that the\ngospel and the things of another world hath in thy heart, 'That ye\nmay be blameless, and harmless, the sons of God, without rebuke,\nin the midst of a crooked and perverse nation, among whom ye shine\nas lights in the world' (Phil 2:15, 16).\n\nSecond, As persons must be of good behavior at home, that will be\ngood neighbours, so they must be full of courtesy and charity to them\nthat have need about them (Luke 10:36, 37). Right good neighbourhood\nis for men readily to communicate, as of their spirituals, so of\ntheir temporalities, as food, raiment, and help to those that have\nneed; to be giving to the poor as thou seest them go by thee, or\nto inquire after their condition, and according to thy capacity to\nsend unto them (Job 31:15-17, &c).\n\nThird, Thou must be always humble and meek among them, as also grave\nand gracious; not light and frothy, but by thy words and carriage\nministering 'grace to the hearers' (Eph 4:29). Thus also Job honoured\nGod among his neighbours (Job 29:6-12).\n\nFourth, Thy wisdom will be, rightly to discountenance sin, and to\nreprove thy neighbour for the same (Lev 19:17), denying thyself in\nsome things, for the preventing an injury to thy neighbour, that\nthou mayest please him for his edification (Rom 15:2).\n\nFifth, If thou wouldest be a good neighbour, take heed of thy tongue\nupon two accounts.\n\n1. That thou with it give no offensive language to thy neighbour,\nto the provoking of him to anger. Bear much, put up wrongs, and\nsay little: 'It is an honour for a man to cease from strife: but\nevery fool will be meddling' (Prov 20: 3). And again, 'He loveth\ntransgression that loveth strife' (Prov 17:19).\n\n2. And as thou shouldest take heed that thou be not the original\nof contention and anger, so also take heed that thou be not\nan instrument to beget it between parties, by tale-bearing and\na gossiping spirit: 'He that passeth by, and meddleth with strife\nbelonging not to him, is like one that taketh a dog by the ears. As\ncoals are to burning coals, and wood to fire; so is a contentious\nman to kindle strife' (Prov 26:17-21). I do observe two things very\nodious in many professors; the one is a head-strong and stiff-necked\nspirit, that will have its own way; and the other is, a great deal\nof tattling and talk about religion, and but a very little, if\nanything, of those Christian deeds that carry in them the cross of\na Christian in the doing thereof, and profit to my neighbour.\n\n(1.) When I say a head-strong and stiff-necked spirit, I mean,\nthey are for pleasing themselves and their own fancies, in things\nof no weight, though their so doing be as the very slaughter-knife\nto the weak conscience of a brother or neighbour. Now this is\nbase. A Christian, in all such things as intrench not the matters\nof faith and worship, should be full of self-denial, and seek to\nplease others rather than themselves; 'Give none offence--to the\nJews, nor to the 18 Greeks, nor to the church of God:--not seeking\nmine own profit, but the profit of many, that they may be saved'\n(1 Cor 10:32, 33).\n\n(2.) And the second is as bad, to wit, when professors are great\nprattlers and talkers, and disputers, but do little of anything\nthat bespeaketh love to the poor, or self-denial in outward things.\nSome people think religion is made up of words; a very wide mistake!\nWords without deeds is but a half-faced religion: 'Pure religion,\nand undefiled before God and the Father is this, To visit the\nfatherless and widows in their affliction, and to keep himself\nunspotted from the world' (James 1:27). Again, 'If a brother or\nsister be naked, and destitute of daily food, and one of you say\nunto them, Depart in peace, be warmed and filled,' which are very\nfine words, yet if you 'give them not those things that are needful\nto the body, what doth it profit?' (James 2:15, 16).\n\n[Sins which interfere with the duties of Christian Brotherhood and\nCivil Neighbourhood.]\n\nNow then, before I go any farther, I will here take an occasion to\ntouch a little upon those sins that are so rife in many professors\nin this day: and they are, covetousness, pride, and uncleanness.\nI would speak a word to them in this place, the rather because\nthey are they which spoil both Christian brotherhood, and civil\nneighbourhood, in too great a measure.\n\nOF COVETOUSNESS.\n\nFirst, For Covetousness.\n\n1. Covetousness; it is all one with desire; he that desires, covets,\nwhether the thing he desires be evil or good. Wherefore that which\nis called coveting, in Exodus 20:17, is called desire, in Deuteronomy\n5:21. As the apostle also saith, 'I had not known lust, except the\nlaw had said, Thou shalt not covet' (Rom 7:7). That is, I had not\nknown lust to be a sin, unless the law had forbid it. Wherefore,\nthough lawful desires are good (1 Cor 12:31), and to be commended,\nyet covetousness, as commonly understood, is to be fled from, and\nabhorred, as of the devil.\n\n2. Covetousness, or evil desire, it is the first mover, and giveth\nto every sin its call, as I may say, both to move and act; as was\nsaid before, the apostle had not known sin, except the law had\nsaid, Thou shalt not desire or covet; for where there is no desire\nto sin, there appears no sin.\n\n3. Therefore covetousness carrieth in it every sinwe speak of sins\nagainst the second tableeven as a serpent carrieth her young ones\nin her belly. This the scripture affirms, where it saith, 'Thou\nshalt not covet thy neighbour's wife, nor his man-servant, nor his\nmaid-servant, nor his ox, nor his ass, nor anything that is thy\nneighbour's' (Exo 20:17). Covetousness will meddle with anything.\n\nNow, there are in my mind at present these eight notes of\ncovetousness, which hinder good works, and a Christian coversation\namong men, wherever they are harboured.\n\n(1.) When men, to whom God hath given a comfortable livelihood,\nare yet not content therewith. This is against the apostle, where\nhe saith, 'Let your conversation be without covetousness; and be\ncontent with such things as ye have: for he hath said, I will never\nleave thee, nor forsake thee' (Heb 13:5).\n\n(2.) It is covetousness in the seller, that puts him to say of his\ntraffic, it is better than it is, that he may heighten the price of\nit; and covetousness in the buyer, that prompts him to say worse\nof a thing than he thinks in his conscience it is, and that for\nan abatement of a reasonable price. This is that which the apostle\nforbids under the name of defraud, 1 Corinthians 6:8, and that\nwhich Solomon condemns (Prov 20:14).\n\n(3.) It is through covetousness that men think much of that which\ngoeth beside their own mouth, though possibly it goeth to those\nthat have more need than themselves, and also that better deserve\nit than they.\n\n(4.) It argueth covetousness, when men will deprive themselves,\nand those under them, of the privileges of the gospel, for more of\nthis world; and is condemned by Christ (Luke 14:18-20).\n\n(5.) It argueth covetousness, when men that have it, can go by,\nor hear of the poor, and shut up their bowels and compassions from\nthem (1 John 3:17).\n\n(6.) Also when men are convinced it is their duty to communicate to\nsuch and such that have need, yet they defer it, and if not quite\nforget it, yet linger away the time, as being loth to distribute\nto the necessities of those in want. This is forbidden by the Holy\nGhost: 'Withhold not good from them to whom it is due, when it is\nin the power of thine hand to do it.' Now, it is due from thee to\nthe poor, by the commandment of God, if they want, and thou hast\nit; 'Say not unto thy neighbour, Go, and come again, and tomorrow\nI will give; when thou hast it by thee' (Prov 3:27, 28).\n\n(7.) It argueth a greedy mind also, when, after men have cast in\ntheir minds what to give, they then from that will be pinching and\nclipping, and taking away; whereas the Holy Ghost saith, 'Every\nman according as he purposeth in his heart, so let him give, not\ngrudgingly, or of necessity: for God loveth a cheerful giver' (2\nCor 9:7).\n\n(8.) And lastly, It argueth a filthy greedy heart also, when a\nman, after he hath done any good, then in his heart to repent, and\nsecretly wish that he had not so done, or at least, that he had\nnot done so much: this is to be weary of well-doing; (I speak now\nof communicating,) and carrieth in it two evils, First, It spoileth\nthe work done. And, secondly, It, if entertained, spoileth the heart\nfor doing any more so. 'The vile person shall be no more called\nliberal, nor the churl said to be bountiful,' for 'the liberal\ndeviseth liberal things; and by liberal things shall he stand'\n(Isa 32:5, 8). Now then, to dissuade all from this poisonous sin,\nobserve, that above all sins in the New Testament, this is called\nidolatry (Eph 5:5; Col 3:5). And therefore God's people should be\nso far from being taken with it, that they should be much afraid of\nthe naming of it one among another, lest it should, as adulterous\nthoughts, infect the heart, by the talking of it (Eph 5:3).\n\nQuest.\n\nBut why is covetousness called idolatry?\n\nAnswer.\n\n1. Because it engageth the very heart of man in it, to mind earthly\nthings; it gets our love, which should be set on God; and sets it\nupon poor empty creatures; it puts our affections out of heaven,\nwhere they should be, and sets them on earth, where they should\nnot be (Eze 33:31; Phil 3:18, 19; Col 3:1-3). Thus it changeth the\nobject on which the heart should be set, and setteth it on that on\nwhich it should not. It makes a man forsake God, 'the fountain of\nliving waters,' and causeth him to hew to himself 'cisterns, broken\ncisterns, that can hold no water' (Jer 2:11-13). For,\n\n2. It rejecteth the care, government, and providence of God towards\nus, and causeth us to make of our care and industry a god, to whom,\ninstead of God, we fly continually, both for the keeping what we\nhave and for getting more. This was Israel's idolatry of old, and\nthe original of all her idolatrous practices. 'For their mother\nhath played the harlot,' that is, committed idolatry: 'she that\nconceived them hath done shamefully: for she said, I will go after\nmy lovers, that gave me my bread and my water, my wool and my flax,\nmine oil and my drink' (Hosea 2:5).\n\n3. It disalloweth of God's way of disposing his creatures, and\nwould have them ordered and disposed of otherwise than his heavenly\nwisdom seemeth meet; and hence ariseth all discontents about God's\ndealing with us. Covetousness never yet said, It is the Lord, let\nhim do what he pleaseth; but is ever objecting, like a god, against\neverything that goeth against it; and it is that which, like\na god, draweth away the heart and soul from the true God, and his\nSon Jesus Christ: 'And he went away sorrowful; for he had great\npossessions' (Matt 19:16-22). Now then, that which engageth the\nheart, that rejecteth the providence of God, and that is for ordering\nand disposing of things contrary to God, and for breaking with God\nupon these terms, is idolatry; and all these do covetousness. 'The\nwicked boasteth of his heart's desire, and blesseth the covetous,\nwhom the Lord abhorreth' (Psa 10:3). Now the way to remedy this\ndisease is, to learn the lesson which Paul had got by heart; to\nwit, 'In whatsoever state you are, therewith to be content' (Phil\n4:11).\n\nOF PRIDE.\n\nSecond, I come, in the second place, to speak a word of pride, and\nloftiness of heart and life.\n\n1. Pride, in general, it is that which causeth a man to think of\nman and his things, above what is written (1 Cor 4:6).\n\n2. It hath its seat in the heart among these enormities, fornications,\nadulteries, lasciviousness, murders, deceit, &c. (Mark 7:21-23)\nand showeth itself in these following particulars.\n\n(1.) When you slight this or that person, though gracious; that\nis, look over them, and shun them for their poverty in this world,\nand choose rather to have converse with others, that possibly\nare less gracious, because of their greatness in this world. This\nthe apostle James writes against, James 2:1-3, under the name of\npartiality; 'for indeed the fruits of a puffed-up heart is to deal\nin this manner with Christians' (1 Cor 4:6, 7). Now this branch of\npride floweth from ignorance of the vanity of the creature, and of\nthe worth of a gracious heart; wherefore get more of the knowledge\nof these two, and this sprig will be nipped in the head, and you\nwill learn to condescend to men of low degree (Rom 12:16).\n\n(2.) It argues pride of heart, when men will not deny themselves in\nthings that they may, for the good and profit of their neighbours.\nAnd it argueth now, that pride has got so much up into self-love\nand self-pleasing, that they little care who they grieve or offend,\nso they may have their way (Oba 12-15).\n\n(3.) It argueth pride of heart, when sober reproofs for sin, and\nunbeseeming carriages, will not down with thee, but that rather\nthou snuffest, and givest way to thy spirit to be peevish, and to\nretain prejudice against those that thus reprove thee. Saith the\nprophet, 'Hear ye, and give ear; be not proud: for the Lord hath\nspoken.' That is, hear the reproofs of God for your sins, and break\nthem off by repentance; 'but if ye will not hear it, my soul shall\nweep in secret for your pride,' &c. (Jer 13:15-17). So also in\nHosea, 'They will not frame their doings to turn unto their God:\nfor the spirit of whoredoms is in the midst of them, and they have\nnot know the Lord. And the pride of Israel doth testify to his face'\n&c. (Hosea 5:4, 5). This argueth great senselessness of God, and\na heart greatly out of frame.\n\n(4.) It argueth pride also, when a reproof or admonition will not\ndown as well from the poorest saint, as from the greatest doctor;\nand it argueth a glory in men, 1 Corinthians 3:21, and that they\nwould, that their faith should stand in their wisdom, and not 'in\nthe power of God;' that is, of naked truth 1 Corinthians 2:5.\n\n(5.) It argueth pride of heart, when a man that hath this or that\nin his heart to do, in reference to God, but yet will slight a sober\nasking counsel and direction of God in this matter: 'The wicked,\nthrough the pride of his countenance, will not seek after God,'\nsaith David (Psa 10:4).\n\n(6.) It argueth pride of heart, when persons are tickled with\nthoughts of their own praise, that secretly lust after it; that\nthink of themselves and others above what is written; which those\ndo who do not acknowledge that man in his best estate is altogether\nvanity: but such kind of people have forgot the exhortation, 'Be\nnot high-minded, but fear:' (Rom 11:20). And also, That there is\na knowledge that puffeth up, and edifieth neither themselves nor\nothers (1 Cor 8:1, 2). Wherefore, to such the apostle saith, Be\n'not desirous of vain-glory,' but in lowliness of mind 'let each\nesteem others better than themselves' (Phil 2:3; Gal 5:26).\n\nPride also there is in outward carriage, behaviour, and gesture,\nwhich is odious for Christians to be tainted with; and this pride\nis discovered by mincing words, a made carriage, and an affecting\nthe toys and baubles that Satan, and every lightheaded fool bringeth\ninto the world. As God speaketh of the daughters of Zion, 'they\nwalk with stretched forth necks, and wanton eyes, mincing as they\ngo, and making a tinkling with their feet' (Isa 3:16). A very\nunhandsome carriage for a people that profess godliness, and that\nuse to come before God to confess their sins, and to bemoan themselves\nfor what they have done. How can a sense of thy own baseness, of\nthe vileness of thy heart, and of the holiness of God, stand with\nsuch a carriage? Dost thou see the vileness of thy heart, the\nfruit of sin? And art thou afflicted with that disagreement that\nis between God and thy heart, that layest the reins on the neck of\nthy lusts, and lettest them run whither they will? Be not deceived,\npride ariseth from ignorance of these things (1 Tim 6:3, 4). A sense\nof my vileness, of what I have deserved, and of what continually\nin my heart opposeth God, cannot stand with a foolish, light, and\nwanton carriage: thou wilt then see there is other things to mind\nthan to imitate the butterfly. Alas, all these kind of things are\nbut a painting the devil, and a setting a carnal gloss upon a castle\nof his; thou art but making gay the spider: is thy heart ever the\nsounder for thy fine gait, they mincing words, and thy lofty looks?\nNay, doth not this argue, that thy heart is a rotten, cankered,\nand besotted heart? Oh! that God would but let thee see a little\nof thy own inside, as thou hast others to behold thy outside: thou\npainted sepulchre, thou whited wall, will these things be found\nvirtues in the day of God? Or, is this the way that thou takest to\nmortify sin? 'An high look, and a proud heart, the plowing of the\nwicked, is sin' (Prov 21:4). Pride is the ringleader of the seven\nabominations that the wise man nameth, Proverbs 6:16, 17, and is\nthat above all that causeth to fall into the condemnation of the\ndevil (1 Tim 3:6).\n\nOF ADULTERY OR UNCLEANNESS.\n\nNow I come in the last place to touch a word or two of adultery,\nand then to draw towards a conclusion. Adultery, it hath its place\nin the heart, among the rest of those filthinesses I mentioned\nbefore (Mark 7:21, 22) of which sin I observe two things.\n\n1. That almost in every place where the apostle layeth down a\ncatalogue of wickednesses, he layeth down adultery, fornication,\nand uncleanness in the front; as that in Mark 7:21, Romans 1:29,\n1 Corinthians 6: 9, Galatians 5:19, Ephesians 5:3, 1 Thessalonians\n4:3-5, Hebrews 12:16, James 2:11, 1 Peter 2:11, and 2 Peter 2:10.\nFrom this I gather that the sin of uncleanness is a very predominant\nand master sin, easy to overtake the sinner, as being one of the\nfirst that is ready to offer itself on all occasions to break the\nlaw of God.\n\n2. I observe that this sin is committed unawares to many, even so\nsoon as a man hath but looked upon a woman: 'I say unto you,' saith\nChrist, 'that whosoever looketh on a woman to lust,' or desire,\n'after her, he hath committed adultery with her already in his heart'\n(Matt 5:28). This sin of uncleanness, I say, is a very taking sin;\nit is natural above all sins to mankind; as it is most natural,\nso it wants not tempting occasions, having objects for to look on\nin every corner: wherefore there is need of a double and treble\nwatchfulness in the soul against it. It is better here to make a\ncovenant with our eyes, like Job (Job 31:1) than to let them wander\nto God's dishonour, and our own discomfort.\n\nThere are these three things which discover a man or woman too much\ninclining to the uncleanness of their own hearts.\n\n(1.) The first is a wanton eye, or an eye that doth secretly\naffect itself with such objects as are tickling of the heart with\nthe thoughts of immodesty and uncleanness. Isaiah calls this a\nwanton eye: and Peter an eye full of adultery, that cannot cease\nfrom sin (2 Peter 2:14; Isa 3:16). This is that also which Christ\ncalleth an evil eye, and John the lust of the flesh, and of the\neyes, and doth defile those who are not very watchful over their\nown hearts (Mark 7:22; 1 John 2:16). This wanton eye is that which\nthe most holy saints should take heed of, because it is apt to seize\nupon them also. When Paul bids Timothy beseech the young women to\nwalk as becomes the gospel, he bids him do it with all purity (1 Tim\n5:1, 2). As, who should say, Take heed that while thou instructest\nthem to holiness, thou thyself be not corrupted with the lust of\nthy eye. O how many souls, in the day of God, will curse the day\nthat ever they gave way to a wanton eye!\n\n(2.) The second thing that discovereth one much inclining to the\nlusts of uncleanness, it is wanton and immodest talk; such as that\nbrazen-faced whore in the 7th of the Proverbs had, or such as they\nin Peter, who allured 'through the lusts of the flesh, through\nmuch wantonness, those that were clean escaped from them who live\nin error' (2 Peter 2:18). 'Out of the abundance of the heart the\nmouth speaketh,' wherefore if we be saints, let us take heed, as\nof our eye, so of our tongue, and let not the lust of uncleanness,\nor of adultery, be once named among us, 'named among us as becometh\nsaints' (Eph 5:3). Mark, 'Let it not be once named.' This implies,\nthat the lusts of uncleanness are devilishly taking, they will\nboth take the heart with eyes and tongue: 'Let it not be once named\namong you,' &c.\n\n(3.) Another thing that bespeaks a man or woman inclining to\nwantonness and uncleanness, it is an adorning themselves in light\nand wanton apparel. The attire of an harlot is too frequently in\nour day the attire of professors; a vile thing, and argueth much\nwantonness and vileness of affections. If those that give way to\na wanton eye, wanton words, and immodest apparel, be not whores,\n&c., in their hearts, I know not what to say. Doth a wanton eye\nargue shamefacedness? Doth wanton talk argue chastity? And doth\nimmodest apparel, with stretched-out necks, naked breasts, a made\nspeech, and mincing gaits, &c., argue mortification of lusts? If\nany say, that these things may argue pride as well as carnal lusts;\nwell, but why are they proud? Is it not to trick up the body? And\nwhy do they with pride trick up the body, if it be not to provoke\nboth themselves and others to lusts? God knoweth their hearts\nwithout their outsides: and we know their hearts by their outsides.\n\nMy friends, I am here treating of good works, and persuading you to\nfly those things that are hindrances to them: wherefore bear with\nmy plainness when I speak against sin. I would strike it through\nwith every word, because else it will strike us through with many\nsorrows (1 Tim 6:9, 10). I do not treat of good works as if the\ndoing of them would save us, for we are justified by his grace,\naccording to the hope of eternal life; yet our sins and evil works\nwill lay us obnoxious to the judgments both of God and man. He\nthat walketh not uprightly, according to the truth of the gospel,\nis like to have his peace assaulted often, both by the devil, the\nlaw, death, and hell; yea, and is like to have God hide his face\nfrom him also, for the iniquity of his covetousness (Isa 57:17).\n\nHow can he that carrieth himself basely in the sight of men, think\nhe yet well behaveth himself in the sight of God? And if so dim\na light as is in man can justly count thee as a transgressor, how\nshall thy sins be hid from him whose 'eye-lids try the children of\nmen?' (Psa 11:4).\n\nIt is true, faith without works justifies us before God (Rom 3:28;\n4:5): yet that faith that is alone, will be found to leave us\nsinners in the sight both of God and man (James 2:18). And though\nthou addest nothing to that which saveth thee by what thou canst\ndo, yet thy righteousness may profit the son of man; as also saith\nthe text: but if thou shalt be so careless as to say, What care I\nfor being righteous to profit others? I tell thee, that the love\nof God is not in thee (Job 35:8; 1 John 3:17; 1 Cor 13:1-3). Walk\ntherefore in God's ways, and do them, for this is your wisdom and\nyour understanding in the sight of the nations, which shall hear\nof all these statutes, and say, 'This great nation is a wise and\nunderstanding people' (Deu 4:6).\n\nTHIRD. Observe. Every believer should not only take heed that his\nworks be good, and so for the present do them, but should carefully\nstudy to maintain them; that is, to keep in a continual exercise\nof them.\n\nIt is an easier matter to begin to do good, than it is to continue\ntherein; and the reason is, there is not so much of a Christian's\ncross in the beginning of a work, as there is in a continual,\nhearty, conscientious practice thereof. Therefore Christians have\nneed, as to be pressed to do good, so to continue the work. Man, by\nnature, is rather a hearer than a doer, Athenian like, continually\nlistening after some new thing; seeing many things, but observing\nnothing (Acts 17:20; Isa 42:20). It is observable, that after\nChrist had divided his hearers into four parts, he condemned three\nof them for fruitless hearers (Luke 8:5-8). O it is hard continuing\nbelieving, continuing loving, continuing resisting all that opposeth;\nwe are subject to be weary of well-doing (Gal 6:9). To pluck out\nright eyes, to cut off right hands and feet, is no pleasant thing\nto flesh and blood; and yet none but these shall have the promise\nof life; because none but these will be found to have the effectual\nwork of God's grace in their souls (Matt 18:8, 9): 'If ye continue\nin my word, then are you my disciples' INDEED (Matt 24:13; John\n8:31). And hence it is, that you find so many IFS in the Scripture\nabout men's happiness; as, 'if children, then heirs;' and 'if\nye continue in the faith;' and 'if we hold the beginning of our\nconfidence steadfast unto the end' (Rom 8:17; Col 1:23; Heb 3:14).\nNot that their continuing in the way of God is the cause of the\nwork being right; but the work being right causeth the continuance\ntherein. As John saith in another place, 'They went out from us,\nbut they were not of us; for if they had been of us, [saith he]\nthey would, no doubt, have continued with us' (1 John 2:19). But\nI say, where the work of God indeed is savingly begun, even there\nis flesh, corruption, and the body of death to oppose it. Therefore\nshould Christians take heed, and look that against these opposites\nthey maintain a continual course of good works among men.\n\nBesides, as there is that in our own bowels that opposeth goodness,\nso there is the tempter, the wicked one, both to animate these lusts,\nand to join with them in every assault against every appearance\nof God in our souls. And hence it is, that he is called the devil,\nthe enemy, the destroyer, and him that seeks continually to devour\nus (1 Peter 5:8), I need say no more but this. He that will walk\nlike a Christian indeed, as he shall find it is requisite that he\ncontinue in good works, so his continuing therein will be opposed;\nif therefore he will continue therein, he must make it his business\nto study how to oppose those that oppose such a life, that he may\ncontinue therein.\n\nFOURTH. Now then to help in this, here fitly comes in the last\nobservation, to wit, That the best way both to provoke ourselves\nand others to good works, it is to be often affirming to others the\ndoctrine of justification by grace, and to believe it ourselves.\n'This is a faithful saying, and these things I will that thou\naffirm constantly, that they which have believed in God, might be\ncareful to maintain good works' (Titus 3:8).\n\nI told you before, that good works must flow from faith: and now I\ntell you, that the best way to be fruitful in them, is to be much\nin the exercise of the doctrine of justification by grace; and they\nboth agree; for as faith animates to good works, so the doctrine of\ngrace animates faith. Wherefore, the way to be rich in good works,\nit is to be rich in faith; and the way to be rich in faith is to\nbe conscientiously affirming the doctrine of grace to others, and\nbelieving it ourselves.\n\nFirst, To be constantly affirming it to others. Thus Paul tells\nTimothy, that if he put the brethren in mind of the truths of the\ngospel, he himself should not only be a good minister of Christ, but\nshould be nourished up in the words of faith and of good doctrine\n(1 Tim 4:6). It is the ordinance of God, that Christians should\nbe often asserting the things of God each to others; and that by\ntheir so doing they should edify one another (Heb 10:24, 25;1 Thess\n5:11).\n\nThe doctrine of the gospel is like the dew and the small rain that\ndistilleth upon the tender grass, wherewith it doth flourish, and\nis kept green (Deu 32:2). Christians are like the several flowers\nin a garden, that have upon each of them the dew of heaven, which\nbeing shaken with the wind, they let fall their dew at each other's\nroots, whereby they are jointly nourished, and become nourishers\nof one another. For Christians to commune savourly of God's matters\none with another, it is as if they opened to each other's nostrils\nboxes of perfume.19 Saith Paul to the church at Rome, 'I long to\nsee you, that I may impart unto you some spiritual gift, to the end\nye may be established; that is, that I may be comforted together\nwith you, by the mutual faith both of you and me' (Rom 1:11, 12).\nChristians should be often affirming the doctrine of grace, and\njustification by it, one to another.\n\nSecond, As they should be thus doing, so they should live in the\npower of it themselves; they should by faith suck and drink in\nthis doctrine, as the good ground receiveth the rain; which being\ndone, forthwith there is proclaimed good works. Paul to the Colossians\nsaith thus, 'We give thanks to God and the Father of our Lord Jesus\nChrist, praying always for you, since we heard of your faith in\nChrist Jesus, and love to all the saints; for the hope which is\nlaid up for you in heaven, whereof ye heard before in the word of\nthe truth of the gospel, which is come unto you, as it is in all\nthe world, and bringeth forth fruit, as it doth also in you.' But\nhow long ago? Why, 'since the day ye heard it, [saith he,] and knew\nthe grace of God in truth' (Col 1:3-6).\n\nApples and flowers are not made by the gardener; but are an effect\nof the planting and watering. Plant in the sinner good doctrine,\nand let it be watered with the word of grace; and as the effect\nof that, there is the fruits of holiness, and the end everlasting\nlife (Rom 6:22).\n\nGood doctrine is the doctrine of the gospel, which showeth to men,\nthat God clotheth them with the righteousness of his Son freely,\nand maketh him with all his benefits over to them; by which free\ngift the sinner is made righteous before God; and because he is\nso, therefore there is infused a principle of grace into the heart,\nwhereby it is both quickened, and bringing forth fruit (Rom 3:21-26;\n1 Cor 1:30; 2 Cor 5:21; John 1:16).\n\nNow then, seeing good works do flow from faith, and seeing faith\nis nourished by an affirming of the doctrine of the gospel, &c.,\ntake here these few considerations from the doctrine of the gospel,\nfor the support of thy faith, that thou mayest be indeed fruitful\nand rich in good works.\n\nConsider 1. The whole Bible was given for this very end, that thou\nshouldest both believe this doctrine, and live in the comfort and\nsweetness of it: 'For whatsoever things were written aforetime were\nwritten for our learning, that we through patience and comfort of\nthe Scriptures might have hope' (Rom 15:4; John 20:31).\n\nConsider 2. That therefore every promise in the Bible is thine, to\nstrengthen, quicken, and encourage thy heart in believing.\n\nConsider 3. That there is nothing that thou dost, can so please God\nas believing; 'The Lord taketh pleasure in them that fear him, in\nthose that hope in his mercy' (Psa 147:11). They please him, because\nthey embrace his righteousness, &c.\n\nConsider 4. That all the withdrawings of God from thee, are not\nfor the weakening, but for the trial of thy faith; and also, that\nwhatever he suffers Satan, or thy own heart to do, it is not to\nweaken faith (Job 23:8-10; 1 Peter 1:7).\n\nConsider 5. That believing is that which will keep in thy view the\nthings of heaven and glory; and that at which the devil will be\ndiscouraged, sin weakened, and thy heart quickened and sweetened\n(Heb 11:27; James 4:7; 1 Peter 5:9; Eph 6:16; Rom 15:13).\n\nConsider lastly, By believing, the lover of God is kept with warmth\nupon the heart, and that this will provoke thee continually to bless\nGod for Christ, for grace, for faith, hope, and all these things,\neither in God, or thee, that doth accompany salvation (2 Cor 2:14;\nPsa 103:1-3).\n\nThird, The doctrine of the forgiveness of sins received by faith,\nwill make notable work in the heart of a sinner, to bring forth\ngood works. But, Forasmuch as there is a body of death and sin\nin every one that hath the grace of God in this world; and because\nthis body of death will be ever opposing that which is good, as\nthe apostle saith (Rom 7:21), therefore take these few particulars\nfurther, for the suppressing that which will hinder a fruitful\nlife.\n\n1. Keep a continual watch over the wretchedness of thy own heart,\nnot to be discouraged at the sight of thy vileness, but to prevent\nits wickedness; for that will labour either to hinder thee from\ndoing good works, or else will hinder thee in the doing thereof;\nfor evil is present with thee for both these purposes. Take heed\nthen, that thou do not listen to that at any time, but deny, though\nwith much struggling, the workings of sin to the contrary.\n\n2. Let this be continually before thy heart, that God's eye is\nupon thee, and seeth every secret turning of thy heart, either to\nor from him: 'All things are naked and opened unto the eyes of him\nwith whom we have to do' (Heb 4:13).\n\n3. If thou deny to do that good which thou oughtest, with what thy\nGod hath given thee; then consider, that though he love thy soul,\nyet he can chastise; First, Thy inward man with such troubles,\nthat thy life shall be restless and comfortless. Secondly, And can\nalso so blow upon thy outward man, that all thou gettest shall be\nput in a bag with holes (Psa 89:31-33; Hag 1:6). And set the case\nhe should licence but one thief among thy substance, or one spark\nof fire among thy barns, how quickly might that be spent ill, and\nagainst thy will, which thou shouldest have spent to God's glory,\nand with thy will; and I tell thee further, that if thou want a heart\nto do good when thou hast about thee, thou mayest want comfort in\nsuch things thyself from others, when thine is taken from thee.\nSee Jude 1:6, 7.\n\n4. Consider, that a life full of good works is the only way, on\nthy part, to answer the mercy of God extended to thee; God hath\nhad mercy on thee, and hath saved thee from all thy distresses; God\nhath not stuck to give thee his Son, his Spirit, and the kingdom\nof heaven. Saith Paul, 'I beseech you therefore by the mercies of\nGod, that ye present your bodies a living sacrifice, holy, acceptable\nunto God, which is your reasonable service' (Rom 12:1; Matt 18:32,\n33).\n\n5. Consider, that this is the way to convince all men, that the power\nof God's things hath taken hold of thy heart I speak to them that\nhold the head 20and say what thou wilt, if thy faith be not accompanied\nwith a holy life, thou shalt be judged a withered branch, a wording\nprofessor, salt without savour, and as lifeless as a sounding brass,\nand a tinkling cymbal (John 15; Matt 13:1 Cor 13:1, 2). For, say\nthey, show us your faith by your works, for we cannot see your\nhearts (James 2:18). But I say on the contrary, if thou walk as\nbecomes thee who art saved by grace, then thou wilt witness in\nevery man's conscience, that thou art a good tree; now thou leavest\nguilt on the heart of the wicked (1 Sam 24:16, 17). Now thou takest\noff occasion from them that desire occasion; and now thou art clear\nfrom the blood of all men (2 Cor 11:12; Acts 20:26, 31-35). This\nis the man also that provoketh others to good works. The ear that\nheareth such a man shall bless him; and the eye that seeth him\nshall bear witness to him. 'Surely,' saith David, 'he shall not be\nmoved for ever: The righteous shall be in everlasting remembrance'\n(Heb 10:24; Job 29:11; Psa 112: 6).\n\n6. Again, The heart that is fullest of good works, hath in it\nat least room for Satan's temptations. And this is the meaning of\nPeter, where he saith, 'Be sober, be vigilant;' that is, be busying\nthyself in faith and holiness, 'because, your adversary the devil,\nas a roaring lion, walketh about, seeking whom he may devour' (1\nPeter 5:8). 'He that walketh uprightly, walketh safely; and they\nthat add to faith, virtue; to virtue, knowledge; to knowledge,\ntemperance; to temperance, brotherly kindness; and to these charity;\nand that abounds therein, he shall neither be barren nor unfruitful;\nhe shall never fall; but so an entrance shall be ministered to him\nabundantly, into the everlasting kingdom of our Lord and Saviour\nJesus Christ' (2 Peter 1:5-10; Prov 10:9).\n\n7. The man who is fullest of good works, he is fittest to live and\nfittest to die: 'I am now,' at any time, 'ready to be offered,'\nsaith fruitful Paul (2 Tim 4:6). Whereas he that is barren, he is\nneither fit to live, nor fit to die: to die, he himself is convinced\nhe is not fit, and to live God himself saith he is not fit; 'cut\nhim down, why doth he cumber the ground?' (Luke 8:7).\n\nLastly, Consider, to provoke thee to good works, thou shalt have\nof God when thou comest to glory, a reward for everything thou dost\nfor him on earth. Little do the people of God consider, how richly\nGod will reward, what from a right principle and to a right end,\nis done for him here; not a bit of bread to the poor, not a draught\nof water to the meanest of them that belong to Christ, or the loss\nof a hair of your head, shall in that day go without its reward\n(Luke 14:13, 14; Matt 10:42).\n\n'For our light affliction,' and so all other pieces of self-denial,\n'which is but for a moment, worketh for us a far more exceeding and\neternal weight of glory' (2 Cor 4:17). I tell thee, Christian, be\nbut rich in good works, and thou shalt have more than salvation;\nthy salvation thou hast freely by grace through Christ, without\nworks (Eph 2:8-10), but now being justified and saved, and as the\nfruits hereof, renewed by the Holy Ghost; after this, I say, thou\nshalt be rewarded for every work that proved good; 'For God is not\nunrighteous to forget your work and labour of love, which ye have\nshowed toward his name, in that ye have ministered to the saints,\nand do minister' (Heb 6:10; 1 Cor 3:14). Moses counted the reward\nthat he was to have, for a short suffering with the people of\nGod, of greater worth than the treasures of Egypt, the smiles of\nthe king, or the honour of his kingdom (Heb 11:25-27). In a word,\nlet the disappointments that do, and shall most surely befall the\nfruitless professors, provoke thee to look with all diligence to\nthy standing. For,\n\n1. Such a one is but deceived and disappointed touching the work of\ngrace he supposeth to be in his heart; he thinks he is a Christian,\nand hath grace, as faith, hope, and the like, in his soul, yet\nno fruits of these things manifest themselves in him; indeed his\ntongue is tipt with a talk and tattle of religion. Poor man, poor\nempty man! Faith without works is dead; thy hope shall be as the\ngiving up of the ghost; thy gifts with which thy soul is possessed,\nare but such as are common to reprobates; thou art therefore\ndisappointed; God reputes thee still but wicked, though thou comest\nand goest to the place of the Holy (James 2:19, 20; Job 11:20; 1\nCor 13:1-3).\n\n2. Therefore all thy joy and comfort must needs fall short of saving\ncomfort, and so leave thee in the suds notwithstanding; thy joy is\nthe joy of the Pharisees (John 5:35), and thy gladness as that of\nHerod (Mark 6:20), and the longest time it can last, it is but a\nScripture-moment (Job 20:5). Alas! in all thy gladness and content\nwith thy religion, thou art but like the boy that plays with brass\ninstead of gold; and with counters instead of that which will go\nfor current coin. Thus, 'if a man think himself to be something when\nhe is nothing, he deceiveth [or disappoints] himself' (Gal 6:3).\n\n3. This is not all, but look thou certainly for an eternal disappointment\nin the day of God; for it must be; thy lamp will out at the first\nsound the trump of God shall make in thine ears; thou canst not\nhold up at the appearance of the Son of God in his glory; his very\nlooks will be to thy profession as a strong wind is to a blinking\ncandle, and thou shalt be left only to smoke.\n\nOh the alteration that will befal a foolish virgin! She thought she\nwas happy, and that she should have received happiness with those\nthat were right at the heart; but behold the contrary, her lamp is\ngoing out, she is now to seek for saving grace, when the time of\ngrace is over? Her heaven she thought of, is proved a hell, and\nher god is proved a devil. God hath cast her out of his presence,\nand claps the door upon her. She pleads her profession, and the\nlike, and she hath for her answer repulses from heaven. 'So are\nthe paths of all that forget God; and the hypocrite's hope shall\nperish; whose hope shall be cut off, and whose trust shall be a\nspider's web. He shall lean upon his house but it shall not stand;\nhe shall hold it fast, but it shall not endure' (Matt 25:1-10; Luke\n8:25, 26; Job 8:13-15).\n\nTake heed therefore; thy soul, heaven, and eternity, lies at stake;\nyea, they turn either to thee or from thee upon the hinge of thy\nfaith; if it be right, all is thine: if wrong, then all is lost,\nhowever thy hopes and expectations are to the contrary: 'For in Jesus\nChrist neither circumcision availeth any thing, nor uncircumcision;\nbut faith which worketh by love. Let no man deceive you with vain\nwords: for because of these things cometh the wrath of God upon the\nchildren of unbelief. 21 For the earth which drinketh in the rain\nthat cometh oft upon it, and bringeth forth herbs meet for them by\nwhom it is dressed, receiveth blessing from God: but that which\nbeareth thorns and briars is REJECTED, and is nigh unto cursing,\nwhose end is to be burned' (Gal 5:6; Eph 5:3-6; Heb 6:7, 8).\n\nObject. But what shall I do, who am so cold, slothful, and\nheartless, that I cannot find any heart to do any work for God in\nthis world? Indeed time was when his dew rested all night upon my\nbranches, and when I could with desire, with earnest desire, be\ndoing and working for God; but, alas! now it is otherwise.\n\nAnswer.\n\nIf this be true, thy case is sad, thou art to be pitied; the Lord\npity thee. And for thy recovery out of this condition, I would give\nthee no other counsel than was given to Ephesus when she had lost\nher first love.\n\n1. 'Remember,' saith Christ, 'from whence thou art fallen, and\nrepent, and do the first works,' &c. (Rev 2:5).\n\nMark: Thy first work is to enter into a serious considering, and\nremembrance from whence thou art fallen. Remember that thou hast\nleft thy God, the stay of thy soul, and him without whom there\nis no stay, comfort, or strength, for thee either to do or suffer\nanything in this world: 'Without me,' saith he, 'ye can do nothing'\n(John 15:5). A sad condition; the remembrance of this, for certain,\nis the first step to the recovering a backsliding heart; for the\nright remembrance of this doth bring to mind what loss that soul\nhath sustained that is in this condition, how it hath lost its\nformer visits, smiles, and consolations of God. When thy conscience\nwas suppled with the blood of thy Saviour; when every step thou\ntookest was, as it were, in honey and butter; and when thy heart\ncould meditate terror with comfort (Job 29:2-6; Isa 33:14-19).\nInstead of which, thou feelest darkness, hardness of heart, and\nthe thoughts of God are terrible to thee (Psa 77:3). Now God never\nvisits thee; or if he doth, it is but as a wayfaring man, that\ntarrieth but for a night (Jer 14:8, 9).\n\nThis also brings to mind how the case is altered with thee, touching\nthy confidence in God for thy future happiness, how uncertain thou\nnow art of thy hopes for heaven, how much this life doth hang in\ndoubt before thee (Deu 28:65, 66).\n\n2. 'Remember therefore from whence thou art fallen, and repent.'\nThese are words well put together; for a solid considering of what\nI have lost in my declining, will provoke in my heart a sorrow, and\ngodly heaviness, whereby I shall be forced to bemoan my condition,\nand say, 'I will go and return to my first husband, for then was\nit better with me than now' (Hos 2:7). And believe it, the reason\nof God's standing off from giving the comfortable communion with\nhimself, it is that thou mightest first see the difference between\nsticking close to God, and forsaking of him; and next, that thou\nmightest indeed acknowledge thy offence, and seek his face (Hos\n5:15). He taketh no pleasure in thy forlorn condition; he had rather\nthou shouldest have him in thy bosom, only he will have it in his\nown way. 'He looketh upon men, and if any say, I have sinned, and\nperverted that which was right, and it profited me not; [then] he\nwill deliver his soul from going into the pit, and his life shall\nsee the light' (Job 33:27, 28).\n\n3. 'Remember from whence thou art fallen, and repent, and do the\nfirst works.'\n\nAs there should be a remembering and a repenting so there should\nbe a hearty doing our first works; a believing as before, a laying\nhold of the things of heaven and glory, as at the first; for now\nis God returned to thee, as before (Zech 1:16). And though thou\nmayest, through the loss of thy locks, with Samson, be weak at the\nfirst, yet, in short time, thy hair will grow again; that is, thy\nformer experience will in short space be as long, large, and strong,\nas in the former times. Indeed at the first thou wilt find all the\nwheels of thy soul rusty, and all the strings of thine heart out\nof tune; as also when thou first beginnest to stir, the dust and\nfilth of thy heart will, like smoke, trouble thee from that clear\nbeholding the grace of thy God, and his love to thy soul; but yet\nwait, and go on, and though thou findest thyself as unable to do\nanything as thou formerly couldest; yet I say, up, and be doing,\nand the Lord will be with thee; for he hath not despised the day\nof thy small things (1 Chron 22:16; Zech 4:10).\n\nI know thou wilt be afflicted with a thousand temptations to drive\nthee to despair, that thy faith may be faint, &c. But against all\nthem set thou the word of God, the promise of grace, the blood of\nChrist, and the examples of God's goodness to the great backsliders\nthat are for thy encouragement recorded in the scriptures of truth;\nand remember, that turning to God after backsliding, is the greatest\npiece of service thou canst do for him, and the greatest honour\nthou canst bring to the blood of Christ; and know farther, that\nGod, to show his willing reception of so unworthy a creature, saith,\nthere shall be joy in heaven at thy conversion to him again (Luke\n15:7, 10).\n\nTO CONCLUDE.\n\nIf thou yet, notwithstanding what hath been said, dost remain a\nbackslider:\n\n1. Then remember that thou must die; and remember also, that when\nthe terrors of God, of death, and a backslidden heart, meet together,\nthere will be sad work in that soul; this is the man that hangeth\ntilting over the mouth of hell, while death is cutting the thread\nof his life.\n\n2. Remember, that though God doth sometimes, yea, often, receive\nbacksliders, yet it is not always so. Some draw back into perdition;\nfor, because they have flung up God, and would none of him, he in\njustice flings up them and their souls for ever (Prov 1:24-28).\n\nI have observed, that sometimes God, as it were in revenge for\ninjury done him, doth snatch away souls in the very nick of their\nbacksliding, as he served Lot's wife, when he turned her into\na pillar of salt, even while she was looking over her shoulder to\nSodom (Gen 19:26). An example that every backslider should remember\nwith astonishment (Luke 17:32).\n\nThus have I, in few words, written to you, before I die, a word to\nprovoke you to faith and holiness, because I desire that you may\nhave the life that is laid up for all them that believe in the\nLord Jesus, and love one another, when I am deceased. Though there\nI shall rest from my labours, and be in paradise, as through grace\nI comfortably believe, yet it is not there, but here, I must do\nyou good. Wherefore, I not knowing the shortness of my life, nor\nthe hindrance that hereafter I may have of serving my God and you,\nI have taken this opportunity to present these few lines unto you\nfor your edification.\n\nConsider what hath been said; and the Lord give you understanding\nin all things. Farewell.\n\nFOOTNOTES\n\n1 Hermotimus of Lucian. During one of these wanderings his wife\nthought him dead, and his body was burnt. Whether the poor soul,\nthus suddenly ejected, obtained another habitation is not narrated.\n\n2 'Of their relations,' related or belonging to themselves. Ed.\n\n3 Also where the gardener hath set them, there they stand, and\nquarrel not one with another. Pilgrim, part 2. Interpreter's House,\nvol. 3. 186; see also vol. 2. 570. Ed.\n\n4 'Where the great red dragon Satan had his seat.'Dr. Gill's\nCommentary. See also Revelation 12 Ed.\n\n5 This manly, bold, and upright statement of truth, was published\nin 1674, only two years afer the author's deliverance from twelve\nyears and a half's incarceration in a damp, miserable jail, for\nnonconformity! None but those whose close communion with God inspires\nthem with the confessor's courage, can understand the spirit which\ndictated such language. Had all dissenters used such faithful words,\nthe church would long ago have been emancipated from persecution\nin this country. Ed.\n\n6 This is a very extensive and awful delusion. To mistake the\n'outward and visible sign' for the 'inward and spiritual grace' is\na very general and fatal error. Of it's sad effects all religious\nparties have warned their members. It has done infinite mischief\nto the souls of men. Ed.\n\n7 The queen of Sheba was as much or more delighted with the order,\nharmony, and happiness of Solomon's household than she was with\nall his splendour and magnificence. It is to this Bunyan refers in\nthis quotation. Ed.\n\n8 'Though the words of the wise--are as nails fastened by the master\nof assemblies (Eccl. 12:11) yet sure their examples are the hammer\nto drive them in to take the deeper hold. A father that whipt his\nson for swearing, and swore himself while he whipt him, did more\nharm by his example than good by his correction.'Fuller's Holy\nState, p. 11. Ed.\n\n9 How exceedingly admirable are all these scriptural directions,\nwarnings, and cautions. Happy are those parents and their children\nwhere such wisdom is manifested in that painful duty of administering\ncounsel and correction. Ed. 10 One of the Saxon laws was, that\nif a serf or villain work on Sunday by his lord's command, he shall\nbe a free man. Spelman's Concilia, An. 692. Ed.\n\n11 The rust of money in the rich man's purse, unjustly detained\nfrom the labourer, will poison and infect his whole estate. Fuller's\nHoly State, p. 16. Ed.\n\n12 The apostle Peter, in his solemn injunctions to married persons,\ncommences with the wife. Fuller observes upon this, 'And sure it\nwas fitting that women should first have their lesson given them,\nbecause it is harder to be learned, and therefore they need have\nthe more time to con it.' Holy State, p. 1. Ed.\n\n13 'In her husband's absence she is wife and deputy husband, which\nmakes her double the files of her diligence. At his return he finds\nall things so well, that he wonders to see himself at home when he\nwas abroad.'Fuller's Holy State, p. 2. Ed.\n\n14 'She never crosseth her husband in the spring-tide of his anger,\nbut stays till it be ebbing water.'Fuller's Maxims. Ed.\n\n15 Bunyan's words are 'to show pity,' probably taken from the\nword 'goodness' in the margin of the Bible; but lest it might be a\ntypographical error, the usual rendering is given in this quotation.\nEd.\n\n16 'What is the child but a piece of the parents wrapped up in another skin.'Flavel.\n    On seeing a Mother with her Infant asleep in her Arms.\n    'Thine is the morn of life,\n    All laughing, unconscious of the evening with her anxious cares,\n    Thy mother filled with the purest happiness and bliss\n    Which an indulgent Heaven bestows upon a lower world,\n    Watches and protects her dearest life, now sleeping in her arms.'\n        German Poem. Ed.\n\n17 Bunyan's silence, in all his writings, concerning the state of\nhis parents as to godliness, may lead us to fear that this fervent\nejaculation had often been poured forth by his own soul on behalf\nof his father and mother. All that we know of them is, that they\nwere poor, but gave their children the best education their means\nafforded; as to their piety he is silent. Ed.\n\n18 'To the Greeks.' Bunyan in this follows the Puritan translation.\nThe word 'Greeks' is in the margin of the authorized Bible. Ed.\n\n19 This is a most beautiful passage, unequalled by any ancient or\nmodern author. Such a view of church fellowship does honour to the\nhead and heart of the prince of allegorists. It is worthy to be\nprinted in letters of gold, and presented to every candidate for\nchurch fellowship among all Christian societies of every denomination.\nSee p. 550, and note. Ed.\n\n20 To 'hold the head' is to make a very prominent profession of\nreligion. Ed.\n\n21 'Of unbelief' see margin of the Bible. Ed.\n\n***\n\nA CAUTION TO STIR UP TO WATCH AGAINST SIN\n\nBY J. BUNYAN\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThis faithful and affectionate appeal to conscience, was originally\npublished on a half-sheet of copy paper, and being only printed\non one side of the leaf was called a broadside; probably intended\nto hang up in the house, or to be pasted inside the cover of the\nfamily bible.\n\nCharles Doe gives the date 1685; but a copy of this rare sheet,\nclean and perfect as when first printed, was lately discovered\nin the Stowe Library, among a great number of single-sheet poems,\nsongs, and proclamations; a memorandum on it, in the writing of\nNarcissus Luttrel, shews that he bought it for one penny, on the\n8th of April, 1684. By the liberal permission of Mr. Pickering,\nof Piccadilly, the present owner of that extraordinary collection,\nI have been able accurately to correct the very numerous alterations\nand errors which abound in all the later editions.\n\nReader, whoever thou art, but especially the young, this unassuming\npoem is most worthy of being committed to memory. It is a striking\ndetection of the devil's sophistry. Strive, as you value your\npeace and happiness, to escape the depths of moral degradation\nand misery, by avoiding the FIRST overtures of sin.--GEO. OFFOR.\n\n\nCAUTION TO STIR UP TO WATCH AGAINST SIN\n\nThe first eight lines one did commend to me,\nThe rest I thought good to commend to thee:\nReader, in reading be thou rul'd by me,\nWith rhimes nor lines, but truths, affected be.[1]\n8 April 1684\n\nI.\nSin will at first, just like a beggar, crave\nOne penny or one half-penny to have;\nAnd if you grant its first suit, 'twill aspire,\nFrom pence to pounds, and so will still mount higher\nTo the whole soul: but if it makes its moan,\nThen say, here is not for you, get you gone.\nFor if you give it entrance at the door,\nIt will come in, and may go out no more.\n\nII.\nSin, rather than 'twill out of action be,\nWill pray to stay, though but a while with thee;\nOne night, one hour, one moment, will it cry,\nEmbrace me in thy bosom, else I die:\nTime to repent [saith it] I will allow,\nAnd help, if to repent thou know'st not how.\nBut if you give it entrance at the door,\nIt will come in, and may go out no more.\n\nIII.\nIf begging doth not do, sin promise will\nRewards to those that shall its lusts fulfill:\nPenny in hand, yea pounds 'twill offer thee,\nIf at its beck and motion thou wilt be.\n'Twill seem heaven to out-bid, and all to gain\nThy love, and win thee it to entertain.\nBut give it not admittance at thy door,\nLest it comes in, and so goes out no more.\n\nIV.\nIf begging and promising will not do,\n'Twill by its wiles attempt to flatter you.\nI'm harmless, mean no ill, be not so shy\nWill ev'ry soul-destroying motion cry.\n'Twill hide its sting, 'twill change its native hue,\nVile 'twill not, but a beauty seem to you.\nBut if you give it entrance at the door,\nIts sting will in, and may come out no more.\n\nV.\nRather than fail, sin will itself divide,\nBid thee do this, and lay the rest aside.\nTake little ones ('twill say) throw great ones by,\n(As if for little sins men should not die.)\nYea SIN with SIN a quarrel will maintain,\nOn purpose that thou by it might'st be slain.\nBeware the cheat then, keep it out of door,\nIt would come in, and would go out no more.\n\nVI.\nSin, if you will believe it, will accuse,\nWhat is not hurtful and itself excuse:\n'Twill make a vice of virtue, and 'twill say\nGood is destructive, doth men's souls betray;\n'Twill make a law, where God has made man free,\nAnd break those laws by which men bounded be.\nLook to thyself then, keep it out of door,\nThee 'twould entangle, and enlarge thy score.\n\nVII.\nSIN is that beastly thing that will defile\nSoul, body, name, and fame in little while;\n'Twill make him, who some time God's image was,\nLook like the devil, love, and plead his cause;\nLike to the plague, poison, or leprosy\nDefile 'twill, and infect contagiously.\nWherefore beware, against it shut the door;\nIf not, it will defile thee more and more.\n\nVIII.\nSIN, once possessed of the heart, will play\nThe tyrant, force its vassal to obey:\n'Twill make thee thine own happiness oppose\nAnd offer open violence to those\nThat love thee best; yea make thee to defy\nThe law and counsel of the deity.\nBeware then, keep this tyrant out of door,\nLest thou be his, and so thy own no more.\n\nIX.\nSIN harden can the heart against its God,\nMake it abuse his grace, despise his rod,\n'Twill make one run upon the very pikes,\nJudgments foreseen bring such to no dislikes\nOf sinful hazards; no, they venture shall\nFor one base lust, their soul, and heav'n and all.\nTake heed then, hold it, crush it at the door,\nIt comes to rob thee, and to make thee poor.\n\nX.\nSIN is a prison, hath its bolts and chains,\nBrings into bondage who it entertains;\nHangs shackles on them, bends them to its will,\nHolds them, as Samson grinded at the mill,\n'Twill blind them, make them deaf; yea, 'twill them gag,\nAnd ride them as the devil rides his hag.\nWherefore look to it, keep it out of door,\nIf once its slave, thou may'st be free no more.\n\nXI.\nThough SIN at first its rage dissemble may,\n'Twill soon upon thee as a lion prey;\n'Twill roar, 'twill rend, 'twill tear, 'twill kill out-\nright,\nIts living death will gnaw thee day and night:\nThy pleasures now to paws and teeth it turns,\nIn thee its tickling lusts, like brimstone burns.\nWherefore beware, and keep it out of door,\nLest it should on thee as a lion roar.\n\nXII.\nSIN will accuse, will stare thee in the face,\nWill for its witnesses quote time and place\nWhere thou committedst it; and so appeal\nTo conscience, who thy facts will not conceal;\nBut on thee as a judge such sentence pass,\nAs will to thy sweet bits prove bitter sauce.\nWherefore beware, against it shut thy door,\nRepent what's past, believe and sin no more.\n\nXIII.\nSIN is the worm of hell, the lasting fire,\nHell would soon lose its heat, could SIN expire;\nBetter sinless, in hell, than to be where\nHeav'n is, and to be found a sinner there.\nOne sinless, with infernals might do well,\nBut SIN would make a very heav'n a hell.\nLook to thyself then, to keep it out of door,\nLest it gets in, and never leaves thee more.\n\nXIV.\nNo match hast sin save God in all the world,\nMen, angels it has from their stations hurl'd:\nHolds them in chains, as captives, in despite\nOf all that here below is called Might.\nRelease, help, freedom from it none can give,\nBut he by whom we also breathe and live.\nWatch therefore, keep this giant out of door\nLest if once in, thou get him out no more.\n\nXV.\nFools make a mock at SIN, will not believe,\nIt carries such a dagger in its sleeve;\nHow can it be (say they) that such a thing,\nSo full of sweet, should ever wear a sting:\nThey know not that it is the very SPELL\nOf SIN, to make men laugh themselves to hell.\nLook to thyself then, deal with SIN no more,\nLest he that saves, against thee shuts the door.\n\nXVI.\nNow let the God that is above,\nThat hath for sinners so much love;\nThese lines so help thee to improve,\nThat towards him thy heart may move.\nKeep thee from enemies external,\nHelp thee to fight with those internal:\nDeliver thee from them infernal,\nAnd bring thee safe to life eternal.--AMEN.\n\nLondon: Printed for N. Ponder at the Peacock in the\nPoultrey.\n\n\n\nFOOTNOTE:\n\n1. This same sentiment is well expressed in Bunyan's verses at\nthe conclusion of the Pilgrim, part First.\n\n\n'Nor let my figure or similitude\nPut thee into a laughter or a feud;\nLeave this to boys and fools, but as for thee,\nDo thou the substance of my matter see.'\n\n\n***\n\nA DISCOURSE OF THE BUILDING, NATURE, EXCELLENCY, AND GOVERNMENT\nOF THE HOUSE OF GOD; WITH COUNSELS AND DIRECTIONS TO THE INHABITANTS\nTHEREOF.\n\nBY JOHN BUNYAN, OF BEDFORD.\n\n'Lord, I have loved the habitation of thy house, and the place\nwhere thine honour dwelleth.'--Psalm 26:8\n\nADVERTISEMENT BY THE EDITOR.\n\nBeautiful in its simplicity is this treatise on the Church of\nChrist, by John Bunyan. He opens, with profound knowledge and\neminent skill, all those portions of sacred writ which illustrate the\nnature, excellency, and government of the house of God, with the\npersonal and relative duties of its inhabitants. It was originally\npublished in a pocket volume of sixty-three pages, by G. Larkin,\n1688, and is now for the first time reprinted. We are deeply\nindebted to the unknown owner of this rare volume, and to Mr.\nCreasy, bookseller, Sleaford, through whom the copy was borrowed\nto enrich this edition.\n\nWhat is the church? is a question upon which all the subtilty of\njesuitic schoolmen and casuists has been exhausted, to mystify\nand mislead the honest inquirer in every age. The Jews, Papists,\nGreeks, English, have each claimed the divine favour as being\nexclusively limited to their respective sects. Apostolic descent\nhas been considered to depend upon human ceremonies, instead\nof its consisting in a similarity of mind and conduct to that of\nthe apostles, through the powerful influences of the Holy Spirit\nupon the heart. Judging from this latter mode, we conclude that\nBunyan the brazier was very nearly related to, and descended from,\nPaul the tentmaker, and the other apostles. But we form a very\ndifferent judgment as to the descent of Bonner and other persecuting\nbishops.\n\nA visible church of Christ is a congregation of the faithful, who\nhaving personally and individually given themselves to the Saviour,\nunite together to promote each other's spiritual happiness. Such\nwere the churches to whom the epistles in the New Testament were\naddressed. The instructions given to this spiritual community, in\nthe following treatise, are drawn solely from the sacred volume,\nand are full of peace and righteousness--tending purely to its\nhappiness and prosperity. If these directions were strictly and\nconstantly followed, our churches, notwithstanding the liability\nof the members to err, would each present 'a little heaven below.'\n\nThe officers in these communities are--I. Bishops, or preaching\nelders, to dispense the word and ordinances; a plurality in every\nchurch, to supply the services of such as suffered under affliction\nof body, or were imprisoned for conscience-sake. II. Ruling elders,\nto assist the preachers--to admit the serious inquirer, or shut\nout the profane backslider, and to re-admit the penitent--to watch\nover the members, that they be diligent in their worldly callings,\nthat there be no drones or idlers--to heal offences--to feed the\nchurch with admonitions, and to visit and comfort the sick. III.\nDeacons, to manage the temporal affairs--provide for the Lord's\ntable and for that of the bishops and elders--and to distribute\nthe alms to the infirm and needy. IV. Female deacons, to nurse the\nsick, and direct their attention to that home where there shall\nbe no more sorrow; and generally to aid the deacons and elders.\n\nThe duty of the private members is to walk humbly with God, and\nto be devoted to each other's happiness. In all these particulars\nDr. John Cotton of New England, in his 'True Constitution of a\nVisible Church,'[1] fully concurs with Bunyan, as does also Dr.\nJohn Owen, in his 'Nature of a Gospel Church,' excepting that he is\nsilent as to female deacons. Let every church be thus affectionately\nand scripturally governed, and in their works of faith and labours\nof love they will become terrible to the enemy 'as an army with\nbanners' (Cant 6:4).\n\nAt the present day, great laxity of discipline has crept in. Some\noffices have been discontinued, others altered, and it becomes\nus most solemnly to judge ourselves by the unerring word of the\nliving God, whether we have deviated from the order recorded by\nthe Holy Ghost, and if so, to repent and return to the scriptural\nmodel.--GEO. OFFOR\n\n\n\n\nA DISCOURSE OF THE BUILDING, &c., OF THE HOUSE OF GOD.\n\nI.\n\nBY WHOM THIS HOUSE IS BUILT.\n\nThe builder's God, materials his Elect;\nHis Son's the rock on which it is erect;\nThe Scripture is his rule, plummet, or line,\nWhich gives proportion to this house divine,\nHis working-tools his ordinances are,\nBy them he doth his stones and timber square,\nAffections knit in love, the couplings are;\nGood doctrine like to mortar doth cement\nThe whole together, schism to prevent:\nHis compass, his decree; his hand's the Spirit\nBy which he frames, what he means to inherit,\nA holy temple, which shall far excel\nThat very place, where now the angels dwell.\n\nCall this a temple or a house of prayer,\nA palace, oracle, or spouse most fair;\nOr what you will: God's love is here displayed,\nAnd here his treasure safely up is laid;\nFor his own darling none can find a place,\nWhere he, as here, is wont to show his face.\n\nWhat though some slight it, it a cottage call,\nGive't the reproachful name of beggar's hall;\nYea, what though to some it an eyesore is,\nWhat though they count it base, and at it hiss,\nCall it an alms-house, builded for the poor;\nYet kings of old have begged at the door.\n\n\nII.\n\nOF THE BEAUTY OF THE CHURCH.\n\nLo her foundations laid with sapphires are;\nHer goodly windows made of agates fair,\nHer gates are carbuncles, or pearls; nor one\nOf all her borders but's a precious stone;\nNone common, nor o' th' baser sort are here,\nNor rough, but squar'd and polish'd everywhere;\nHer beams are cedars, fir her rafters be,\nHer terraces are of the algum-tree;\nThe thorn or crab-tree here are not of us;\nWho thinks them here utensils, puts abuse\nUpon the place, yea, on the builder too;\nWould they be thus controll'd in what they do?\nWith carved-work of lily, and palm-tree,\nWith cherubims and chains adorned be\nThe doors, the walls, and pillars of this place;\nForbidden beasts here must not show their face.\nWith grace like gold, as with fine painting, he\nWill have this house within enriched be;\nFig-leaves nor rags, must here keep out no cold,\nThis builder covers all with cloth of gold,\nOf needle-work prick'd more than once or twice\n(The oft'ner prick'd, still of the higher price)\nWrought by his SON, put on her by his merit,\nApplied by faith, revealed by the Spirit.\n\n\nIII.\n\nOF THE CONVENIENCES OF THIS HOUSE.\n\nWithin these walls the builder did devise\nThat there the householders might sacrifice;\nHere is an altar, and a laver too,\nAnd priests abundance, temple work to do;\nNor want they living offerings, nor yet fire,\nNor holy garments; what divine desire\nCommands, it has bestowed on this place;\nHere be the censors, here's the throne of grace;\nNone of the householders need go elsewhere,\nTo offer incense, or good news to hear.\n\nA throne for judgment he did here erect,\nVirtue to cherish, folly to detect;\nStatutes and laws, unto this house he gave,\nTo teach who to condemn, and who to save:\nBy things thus wholesome taught is every brother\nTo fear his God, and to love one another.\n\nAnd now for pleasure, solace, recreation,\nHere's such as helpeth forward man's salvation.\nEqual to these none can be found elsewhere,\nAll else turn to profuseness, sin, and care.\nSo situate it is, so roomy, fair,\nSo warm, so blessed, with such wholesome air,\nThat 'tis enticing: whoso wishes well\nTo his soul's health, should covet here to dwell.\nHere's necessaries, and what will delight\nThe godly ear, the palate, with the sight\nOf each degree and sex; here's everything\nTo please a beggar, and delight a king.\nChambers and galleries, he did invent,\nBoth for a prospect and a retirement.\nFor such as unto music do incline,\nHere are both harps and psalteries divine:\nHer cellars and banqueting-house have been,\nIn former days, a palace for a queen.\nO house! what title to thee can be given,\nSo fit as that which men do give to heaven!\n\n\nIV.\n\nOF THE STRENGTH AND DEFENCE OF THIS HOUSE.\n\nThis house, you may be sure, will always stand;\nShe's builded on a rock, not on the sand;\nStorms, rain, yea floods have oft upon her beat,\nYet stands she, here's a proof she is no cheat;\nFear not therefore in her for to abide,\nShe keeps her ground, come weather, wind or tide.\nHer corner-stone has many times been try'd,\nBut never could the scorn, or rage, or pride,\nOf all her foes, by what force they could make,\nDestroy her battlements, or ground-work shake.\nHere's God the Lord encamping round about\nHis dwelling place; nor ought we once to doubt\nBut that he as a watchman succour will\nThose that do dwell upon his holy hill.\nA wall of fire about her I will be,\nAnd glory in the midst of her, and she\nShall be the place where I my name record;\nHere I will come and bless you, saith the Lord.\n\nThe holy watchers at her gates do stand,\nWith their destroying weapons in their hand,\nThose to defend, that in this house do dwell,\nFrom all her enemies in earth and hell;\nSafety! where is it, if it is not here?\nGod dwelleth in her, doth for her appear,\nTo help her early, and her foes confound,\nAnd unto her will make his grace abound;\nSafety is here, and also that advance,[2]\nWill make a beggar sing, a cripple dance.\n\n\nV.\n\nTHE DELICATENESS OF THE SITUATION OF THIS HOUSE.\n\nAs her foundation and her beauty's much;\nConveniences, and her defences such\nAs none can parallel, so doth the field\nAbout her richest, rarest dainties yield.\nMoriah, where Isaac was offered,\nWhere David from his sin was ransomed;\nWhere Solomon the temple did erect,\nCompar'd with this is worthy no respect.\nUnder the very threshold of this place\nArise those goodly springs of lasting grace,\nWhose crystal streams minister like to those\nThat here of love to her, make their repose.\nSweet is her aid, (as one may well infer)\n'Cause 'tis the breathings of the comforter.\nThe pomegranates at all her gates do grow,\nMandrakes and vines, with other dainties mo;[3]\nHer gardens yield the chief, the richest spice,\nSurpassing them of Adam's paradise:\nHere be sweet ointments, and the best of gums;\nHere runs the milk, here drops the honey-combs.\nHere are perfumes most pleasant to the sense,\nHere grows the goodly trees of frankincense;\nHer arbours, walks, fountains, and pleasant springs,\nDelightful formerly have been to kings.\n\nSuch mountains round about this house do stand\nAs one from thence may see the holy land.\nHer fields are fertile, do abound with corn;\nThe lilies fair, her vallies do adorn.\nThe birds that do come hither every spring,\nFor birds, they are the very best that sing.\nHer friends, her neighbours too, do call her blest;\nAngels do here go by, turn in and rest.\nThe road to paradise lies by her gate,\nHere pilgrims do themselves accommodate\nWith bed and board, and do such stories tell\nAs do for truth and profit all excel.\nNor doth the porter here say any nay,\nThat hither would turn in, that there would stay.\nThis house is rent-free; here the man may dwell\nThat loves his landlord, rules his passions well.\n\n\nVI.\n\nTHE WAY OF RECEIVING THOSE THAT WOULD HERE INHABIT.\n\nAnd wouldst thou know the customs of this place,\nHow men are here admitted to this grace;\nAnd consequently whether thou mayst be\nMade one of this most blest fraternity?\nCome hither then, unto me lend an ear;\nAnd what is doubtful to thee, I will clear.\n\n1. This place, as mercy's arms, stands ope to those\nThat their own happiness us'd to oppose;\nThose under hedges, high-way men, or they\nThat would not God, nor yet good men obey;\nThose that among the bushes us'd to browse,\nOr under hedges us'd themselves to louze.\nThe vilest men, of sinners who are chief,\nA fornicator, liar, or a thief,\nMay turn in hither, here take up and dwell\nWith those who ransom'd are from death and hell.\n\n2. This place, as hospitals, will entertain,\nThose which the lofty of this world disdain:\nThe poor, the lame, the maimed, halt and blind,\nThe leprous, and possessed too, may find\nFree welcome here, as also such relief\nAs ease them will of trouble, pain and grief.\n\n3. This place, as David's heart, with free consent\nOpens to th' distressed, and the discontent;\nWho is in debt, that has not wherewithal\nTo quit his scores, may here be free from thrall:\nThat man that fears the bailiff, or the jail,\nMay find one here that will become his bail.\n\n4. Art thou bound over to the great assize,\nFor heark'ning to the devil and his lies;\nArt thou afraid thereat to shew thy head,\nFor fear thou then be sent unto the dead?\nThou may'st come hither, here is room and place,\nFor such as willingly would live by grace.\n\n5. This place, as father's house in former days,\nIs a receptacle for runaways;[4]\nHe that, like to the ox,[5] backslidden is,\nForfeited hath for sin his share of bliss;\nMay yet come hither, here is room and rest;\nOf old such have come hither and been blest.\nHad this been false, O woe had been to David!\nNor Peter had, nor Magdalen, been saved.\nNor Jonah, nor Manasseh, nor the rest;\nNo runaway from God could been blest\nWith kind reception at his hands; return\nWould here come too late, if nought but burn\nHad been the lot of the backsliding man:\nBut we are told there's no rebellion can\nPrevent, or hinder him from being saved,\nThat mercy heartily of God hath crav'd.\nShe that went from her God to play the whore,\nReturning may be as she was before:\nHe that refuses to his God to turn,\nThat is resolved in hell fire to burn;\nIf he bethinks himself, and turns again,\nMay find them here that will him entertain.\n\n6. But bring thou with thee a certificate,\nTo show thou seest thyself most desolate;\nWrit by the master, with repentance seal'd,\nTo shew also that here thou would'st be heal'd,\nBy those fair leaves of that most blessed tree,\nBy which alone poor sinners healed be;\nAnd that thou dost abhor thee for thy ways.\nAnd wouldst in holiness spend all thy days;\nAnd here be entertained; or thou wilt find\nTo entertain thee here are none inclin'd.[6]\n\n\nVII.\n\nOF THE GOVERNORS OF THIS HOUSE.\n\nThe governors that here in office are,\nSuch be as service do with love and care;\nNot swerving from the rule, nor yet intrude\nUpon each other's work, nor are they rude\nIn managing their own: but to their trust\nThey labour to be honest, faithful, just.\n1. The chief is he who is the Lord of all,\nThe Saviour; some him physician call.\nHe's cloth'd in shining raiment to the ground,\nA golden girdle doth begirt him round;\nHis head and hairs are white as any snow,\nHis eyes are like a flame of fire also;\nHis feet are like fine brass, as if they burn'd\nWithin a furnace, or to fire were turn'd;\nHis voice doth like to many waters sound;\nIn his right hand, seven glittering stars are found.\nOut of his mouth goes a two-edged sword,\nSharper than any ('tis his holy word)\n\nAnd for his countenance, 'tis as the sun\nWhich shineth in its strength, till day is done.\nHis name is call'd holy, The WORD OF GOD;\nThe wine-press of his father's wrath he trod;\nAt all the power of sin he doth deride,\nThe keys of hell and death hang at his side.\nThis is our governor, this is the chief,\nFrom this physician comes our soul's relief.\nHe is the tree of life and hidden manna;\n'Tis he to whom the children sing hosanna.\nThe white stone he doth give with a new name;\nIn heaven and earth he is of worthy fame.\nThis man hath death destroy'd and slain the devil,\nAnd doth secure all his from damning evil.\nHe is the prince of life, the prince of peace;\nHe doth us from the bonds of death release.\nHis work is properly his own; nor may,\nIn what he doth, another say him nay.\n\n'Tis he who pays our hospitalian scores,\nHe's here to search, supple, and bind up sores;\nHe is our plaster-maker, he applies\nThem to our wounds, he wipes our wetted eyes.\n'Tis he that gives us cups of consolation,\n'Tis he renews the hopes of our salvation.\nHe'll take our parts, oft times to us unknown,\nAnd make as if our failings were his own;\nHe'll plead with God his name and doings too,\nAnd save us will, from those would us undo.\n\nHis name is as an ointment poured forth;\n'Tis sweet from east to west, from south to north.\nHe's white and ruddy; yea of all the chief;\nHis golden head is rich beyond belief.\nHis eyes are like the doves which waters wet,\nWell wash'd with milk, and also fitly set,\nHis cheeks as beds of spices, and sweet flowers.\nHe us'd to water with those crystal showers,\nWhich often flowed from his cloudy eyes;\nBetter by far than what comes from the skies.\nHis lips like lilies, drop sweet-smelling myrrh,\nScenting as do those of the comforter.\nHis hands are as gold rings set with the beryls;\nBy them we are delivered out of perils;\nHis legs like marble, stand in boots of gold,\nHis countenance is ex'lent to behold.\nHis mouth, it is of all a mouth most sweet,\nO kiss me then, Lord, every time we meet!\nThy sugar'd lips, Lord, let them sweeten mine,\nWith the most blessed scent of things divine.\n\n2. This is one Governor; and next in place,\nOne call'd the Ghost, in Honour and in Grace\nNo whit inferior to him; and HE\nWill also in this house our helper be,\nHe 'twas who did at first brood the creation;\nAnd he's the cause of man's regeneration.\n'Tis he by whom the heavens were garnished,\nWith all their host they then abroad did spread\n(Like spangles, pearls, diamonds or richest gems)\nFar richer than the fairest diadems.\n'Twas he who with his cloven tongues of fire\nMade all those wise ones of the world admire,\nWho heard his breathing in unlearned men.\nO blessed ruler! now the same as then!\nHis work our mind is to illuminate\nWith things divine, and to accommodate\nUs with those graces, which will us adorn,\nAnd make us look like men indeed new-born.\nFor our inheritance he makes us meet;\nHe makes us also in this world discreet.\nPrudent and wise in what we take in hand,\nTo do and suffer at our Lord's command.\n'Tis he that leads us to the tomb and cross,\nWhere Jesus crucified and buried was;\nHe shews us also, that he did revive,\nAnd doth assure us that he is alive;\nAnd doth improve the merit of his blood,\nAt grace's throne for our eternal good.\nDark riddles he doth here to us unfold,\nYea, makes us things invisible behold.\nHe sheds abroad God's love in every heart,\nWhere he doth dwell, yea to them doth impart,\nSuch tokens of a future happiness,\nThat's past the tongue of angels to express.\n'Tis he which helpeth us, that to perform,\nWhether becalm'd, or whether in a storm,\nWhich God commands: without him we do nought\nThat's good, either in deed, or word, or thought.\n\n'Tis he that doth with jewels us bedeck,\n'Tis he puts chains of gold about our neck;\n'Tis he that doth us with fine linen gird,\nThat maketh us ofttimes live as a bird.\nThat cureth us of all our doubts and fears,\nPuts bracelets on our hands, rings on our ears;\nHe sanctifies our persons, he perfumes\nOur spirits also; he our lust consumes;\nOur stinking breath he sweetens, so that we\nTo God and all good men sweet-scented be;\nHe sets God's mark upon us, and doth seal\nUs unto life, and life to us reveal.\n\n\nVIII.\n\nUNDER OFFICERS.\n\n3. Another sort of officers here are,\nBut such as must not with these first compare;\nThey're under-officers, but serviceable,\nNot only here to rule, but wait at table.\nThose clothed are with linen, fine and white,\nThey glitter as the stars of darksome night.\nThey have Saint Peter's keys, and Aaron's rod;\nThey ope and shut, they bind and loose for God.\nThe chief of these are watchmen, they have power\nTo mount on high and to ascend the tower\nOf this brave fabric, and from thence to see\nWho keeps their ground, and who the stragglers be.\nThese have their trumpet, when they do it sound\nThe mountains echo, yea it shakes the ground.\nWith it they also sound out an alarm,\nWhen they perceive the least mischief or harm\nIs coming, so they do this house secure\nThere from, or else prepare it to endure\nMost manfully the cross, and so attain\nThe crown which for the victor doth remain.\n\nThis officer is call'd a steward too,\n'Cause with his master's cash he has to do,\nAnd has authority it to disburse\nTo those that want, or for that treasure thirst.\nThe distributor of the word of grace\nHe is, and at his mouth, when he's in place,\nThey seek the law, he also bids them do it;\nHe shews them sin, and learns them to eschew it.\nBy this example too he shews them how\nTo keep their garments clean, their knees to bow\nBefore the king, when he comes into place;\nAnd when they do him supplicate for grace.\n\nAnother bade this officer doth wear,\nIs that of overseer; because the care\nOf the whole house is with him, he's to see\nThey nothing want, nor yet abused be\nBy false intruders, doctrines, or (perchance)\nBy the misplacing of an ordinance.[7]\nThese also are to see they wander not\nFrom place or duty, lest they get a blot\nTo their profession, or bring some disease\nUpon the whole, or get a trick to lease,\nOr lie unto their God, by doing what\nBy sacred statutes he commanded not.\nCall them your cooks, they're skill'd in dressing food\nTo nourish weak, and strong, and cleanse the blood:\nThey've milk for babes, strong meat for men of age;\nFood fit for who are simple, who are sage,\nWhen the great pot goes on, as oft it doth,\nThey put not coloquintida[8] in broth,\nAs do those younglings, fondlings of their skill,\nWho make not what's so apt to cure as kill.\n\nThey are your sub-physicians, and know\nWhat sickness you are incident unto;\nLet them but feel your pulse, and they will tell\nYou quickly whether you are sick or well.\nHave you the staggers? They can help you there;\nOr if the falling-sickness, or do fear\nA lethargy, a fever, or the gout,\nGod blessing of their skill, you need not doubt\nA cure, for long experience has made\nThese officers the masters of their trade.[9]\nTheir physic works by purge and vomit too,\nFear not, nor full nor fasting but 'twill do,\nHave but a care, and see you catch no cold,\nAnd with their physic then you may be bold.\n\nYou may them Prophets call, for they can tell\nOf things to come, yea, here they do excel.\nThey prophesy of man's future event,\nWhether to weal or woe his mind is bent,\nYea, so expert are they in their predictions,\nTheir arguments so full are of convictions,\nThat none who hear them, but are forced to say,\nWoe unto them who wander from the way.\nArt bound for hell against all wind and weather?\nOr art thou one a going backward thither?\nOr dost thou wink, because thou would'st not see?\nOr dost thou sideling go, and would'st not be\nSuspected? Yet these prophets can thee tell,\nWhich way thou art a going down to hell.\nFor him that would eternal life attain,\nYet will not part with all, that life to gain,\nBut keepeth some thing close, he should forsake,\nOr slips the time, in which he should awake;\nOr saith he lets go all, yet keepeth some\nOf what will make him lose the world to come.\nThese prophets can tell such a man his state,\nAnd what at last will surely be his fate.\nIf thou art one who tradeth in both ways,\nGod's now, the devil's then; or if delays\nThou mak'st of coming to thy God for life;\nOr if thy light, and lusts are at a strife\nAbout who should be master of thy soul,\nAnd lovest one, the other dost control;\nThese prophets tell thee can, which way thou bendest,\nOn which thou frown'st, to which a hand thou lendest.\nArt one of those whose fears do go beyond\nTheir faith? when thou should'st hope, dost thou despond?\nDost keep thine eye upon what thou hast done,\nAnd yet hast licence to look on the sun?\nDost thou so covet more, as not to be\nAffected with the grace bestowed on thee?\nArt like to him, that needs must step a mile\nAt every stride, or think it not worth while\nTo follow Christ? These prophets they can tell\nTo cure this thy disease, and make thee well.\n\nThis officer is also call'd a guide,\nNor should the people but keep by his side;\nOr tread his steps in all the paths they walk,\nBy his example they should do and talk.\nHe is to be to them instead of eyes,\nHe must before them go in any wise;\nAnd he must lead them by the water side,\nThis is the work of this our Faithful Guide.\nSince snares, and traps, and gins are for us set,\nSince here's a hole, and there is spread a net,\nO let no body at my muse deride,\nNo man can travel here without a guide.\nHere's tempting apples, here are baited hooks,\nWith turning, twisting, cramping, tangling crooks\nClose by the way; woe then to them betide,\nThat dare to venture here without a guide.\nHere haunt the fairies with their chanting voice;\nFiends like to angels, to bewitch our choices;\nBaits for the flesh lie here on every side:\nWho dares set here one foot without a guide\nMaster delusion dwelleth by our walks,\nWho with confusion, sings and prays and talks;\nHe says the straight path's his, and ours the wide:\nWhat then can we do here without a guide\nLet God then give our leaders always eyes;\nYea, let him make them holy, bold, and wise;\nAnd help us fast by them for to abide,\nAnd suffer not the blind to be our guide.[10]\n\n4. Here are of rulers, yet another sort,\nSuch as direct our manners to comport\nWith our professed faith, that we to view,\nMay let beholders know that we are new.\nThese are our conversations to inspect,\nAnd us in our employments to direct,\nThat we in faith and love do every thing,\nThat reacheth from the peasant to the king.\nThat there may be no scandal in our ways,\nNor yet in our profession all our days.\nThese should after our busy-bodies look,\nTale-bearers also, they have undertook\nTo keep in order, also they must see\nNone that can work among us idle be;\nJars, discords, frauds, with grievances and wrongs,\nThese they're to regulate; to them belongs\nThe judgment of all matters of this kind,\nAnd happy is the house thus disciplined.\n\n5. Another sort of officers we have,\nDeacons we call them 'cause their work's to save\nAnd distribute those crumbs of charity\nUnto the poor, for their subsistency,\nThat contributed is for their relief,\nWhich of their bus'ness is indeed the chief.\nThese must be grave, not of a double tongue,\nNot given to wine, not apt to do a wrong\nUnto the poor, through love to lucre. (Just\nIn this their office, faithful to their trust)\nThe wife must answer here as face doth face;\nThe husband's fitness to his work and place,\nThat ground of scandal or of jealousy\nObstructs not proof that he most zealously\nPerforms his office well, for then shall he\nBe bold in faith, and get a good degree\nOf credit with the church; yea what is more,\nHe shall possess the blessings of the poor.\nHis wisdom teach him will, to find out who\nIs poor of idleness, and who comes to\nA low estate by sickness, age, or 'cause\nThe want of limbs, or sight, or work it was\nThat brought them to it; or such destiny\nAs sometimes maketh low, who once were high.\nThey must remember too, that some there are\nWho halt before they're lame, while others care\nNot to make known their want, they'll rather die,\nThan charge the churches with their poverty.\nThis done, they must bestow as they see cause;\nMaking the word the rule, and want the laws\nBy which they act, and then they need not pause.\nThe table of the Lord, he also must\nProvide for, 'tis his duty and his trust.\nThe teacher too should have his table spread\nBy him; thus should his house be clad and fed;\nThus he serves tables with the church's stock,\nAnd so becomes a blessing to the flock.[11]\n\nI read of widows also that should be\nEmployed here for further decency;\nI dare not say they are in office, though\nA service here they are appointed to:\nThey must be very aged, trusty, meek,\nSuch who have done much good, that do not seek\nThemselves; they must be humble, pitiful,\nOr they will make their service void and null.\nThese are to teach the younger women what\nIs proper to their sex and state, what not:\nTo be discreet, keepers at home, and chaste;\nTo love their husbands, to be good; shamefac'd:\nChildren to bear, to love them, and to fly\nWhat to the gospel would be infamy.\nI think those to the sick should look also,\nA work unfit for younger ones to do.\nWherefore he saith, The younger ones refuse;\nPerhaps because their weakness would abuse\nThem, and subject them unto great disgrace,\nWhen such a one as Amnon is in place.\nAnd since the good old woman this must do\n'Tis fit she should be fed and clothed too,\nOut of the deacon's purse, let it so be;\nAnd let this be her service constantly.[12]\n\n\nIX.\n\nTHE ORDER AND MANNER OF THE GOVERNMENT HERE.\n\nAs I have shew'd you who in office are,\nSo I will tell you how, and with what care\nThose here intrusted with the government,\nKeep to the statutes made to that intent.\nBy rules divine this house is governed;\nNot sanguinary ones, nor taught nor fed\nBy human precepts: for the scripture saith,\nThe word's our ghostly food; food for our faith.\nNor are all forced to the same degree\nIn things divine, tho' all exhorted be\nTo the most absolute proficiency\nThat law or duty can to them descry.\n\nAlas! here's children, here are great with young;\nHere are the sick and weak, as well as strong.\nHere are the cedar, shrub, and bruised reed;\nYea, here are such who wounded are, and bleed.\nAs here are some who in their grammar be,\nSo here are others in their A, B, C.\nSome apt to teach, and others hard to learn;\nSome see far off, others can scarce discern\nThat which is set before them in the glass;\nOthers forgetful are, and so let pass,\nOr slip out of their mind what they did hear\nBut now; so great our differences appear\nWherefore our Jacob's must have special care\nThey drive their flocks, but as their flocks can bear;\nFor if they be o'erdriven, presently\nThey will be sick, or cast their young, or die.\nThe laws therefore are more and less of force,\nAccording as they bring us to the source,\nOr head, or fountain, or are more remote\nTo what at first we should ourselves devote.\nBe we then wise in handling of the laws,\nNot making a confused noise like daws\nIn chambers, yea let us seek to excel,\nTo each man's profit; this is ruling well.\nWith fundamentals then let us begin,\nFor they strike at the very root of sin.\nSo the foundation being strongly laid,\nLet us go on, as the wise builder said,\nFor I don't mean, we should at all disdain\nThose that are less, we always should maintain\nThat due respect to either which is meet;\nThis is the way to sit at Jesus' feet.\n\nRepent I must, or I am cast away;\nBelieve I must, or nothing I obey:\nLove God I must, or nothing I can do,\nThat's worth so much as loosing of my shoe.\nIf I do not, bear after Christ, my cross;\nIf love to holiness is at a loss;\nIf I my lusts seek not to mortify;\nIf to myself, my flesh, I do not die;\nWhat law, should I observe't, can do me good?\nIn little duties life hath never stood.\n\nOne reads, he prays, he catechises too;\nBut doth he nothing else, what doth he do?\nI read to know my duty, I do pray\nTo God to help me do it day by day;\nIf this be not my end in what I do,\nI am a sot, an hypocrite also.\nI am baptiz'd, what then? unless I die\nTo sin, I cover folly with a lie.\nAt the Lord's table, I do eat; what though?\nThere some have eat their own damnation too.\n\nI will suppose, I hear, I sing, I pray,\nAnd that I am baptiz'd without delay,\nI will suppose I do much knowledge get,\nAnd will also suppose that I am fit\nTo be a preacher, yet nought profits me\nIf to the first, poor I a stranger be:\nThey are more weighty therefore; in compare\nThese unto them, but mint and anise are.\n\nNot that I would the least of duty slight,\nBecause the least command, of divine right,\nRequires that I myself subject thereto;\nWillful resisters do themselves undo.\nBut let's keep order, let the first be first;\nRepent, believe, and love; and then I trust\nI have that right, which is divine, to all\nThat is enjoined; be they great or small.\nOnly I must as cautionary speak,\nIn one word more, a little to the weak;\nThou must not suffer men so to enclose\nThee in their judgments, as to discompose\nThee in that faith and peace thou hast with him;\nThis would be like the losing of a limb;\nOr like to him who thinks he doth not well,\nUnless he lose the kernel for the shell.\nThou art no captive, but a child and free;\nThou wast not made for laws, but laws for thee;\nAnd thou must use them as thy light will bear it;\nThey that say otherwise, do rend and tear it,\nMore like to wicked tyrants, who are cruel,\nAnd add unto a little fire, more fuel.\nBut those who are true shepherds of the sheep,\nTo quench such burnings would most gladly weep.\nBut I am yet but upon generals;\nParticulars our legislator calls\nFor at our hands, and that in order to\nConsummate what we have begun to do.\n\n1. My brother I must love, in very deed.\nI'm taught of God to do it: let me heed\nThis divine duty, and perform it well,\nWho loves his brother, God in him doth dwell;\nThe argument which on me this imposes,\nSmells like to ointment, or the sweetest roses.\nShall God love, shall he keep his faith to me?\nAnd shall not I? shall I unfaithful be?\nShall God love me a sinner? and shall I\nNot love a saint? Yea, shall my Jesus die\nTo reconcile me to my God? and shall\nI hate his child, nor hear his wants that call\nFor my little assisting of him? fie\nOn such a spirit, on such cruelty;\nFie on the thought that would me alienate,\nOr tempt me my worst enemy to hate.[13]\n\n2. He that dwells here, must also be a sharer\nIn others' griefs; must be a burden-bearer\nAmong his brethren, or he cannot do\nThat which the blessed gospel calls him to.\nIn order hereunto, humility\nMust be put on, it is our livery,\nWe must be clothed with it, if we will\nThe law obey, our master's mind fulfil.\nIf this be so, then what should they do here,\nWho in their antic pranks of pride appear?\nLet lofty men among you bear no sway,\nThe Lord beholds the proud man far away.\nIt is not fit that he inhabit there\nWhere humbleness of mind should have the chair.\nCan pride be where a soul for mercy craves?\nShall pride be found among redeemed slaves?\nShall he who mercy from the gallows brought,\nLook high, or strut, or entertain a thought\nThat tends to tempt him to forget that fate,\nTo which for sin he destin'd was of late,\nAnd could not then at all delivered be,\nBut by another's death and misery?\nPride is the unbecoming'st thing of all:\nBesides, 'tis the forerunner of a fall.\nHe that is proud, soon in the dirt will lie,\nBut honour followeth humility.\nLet each then count his brother as his better,\nLet each esteem himself another's debtor.\nChrist bids us learn of him, humble to be,\nProfession's beauty is humility.\n\n3. Forgive, is here another statute law;\nTo be revenged is not worth a straw,\nHe that forgives shall also be forgiven,\nWho doth not so, must lose his part in heaven;\nNor must thou weary of this duty be\n'Cause God's not weary of forgiving thee.\n\nThou livest by forgiveness; should a stop\nBe put thereto one moment, thou wouldst drop\nInto the mouth of hell. Then let this move\nThee thy dear brother to forgive in love.\n\nAnd we are bid in our forgivenesses\nTo do as God doth in forgiving his.\nIf any have a quarrel against any,\n(As quarrels we have oft against a many)\nWhy then, as God, for Christ's sake, pardons you,\nFor Christ's sake, pardon thou thy brother too.\nWe say, What freely comes, doth freely go;\nThen let all our forgivenesses be so.\nI'm sure God heartily forgiveth thee,\nMy loving brother, prithee forgive me;\nBut then in thy forgiveness be upright;\nDo't with thine heart, or thou'rt an hypocrite.\n\n4. As we forgive, so we must watch and pray;\nFor enemies we have, that night and day,\nShould we not watch, would soon our graces spoil,\nShould we not pray, would our poor souls defile.\nWithout a watch, resist a foe who can?\nWho prays not, is not like to play the man?\nComplaint that he is overcome, he may;\nBut who would win the field, must watch and pray.\nWho watches, should know who and who's together:\nKnow we not friends from foes, how know we whether\nOf them to fight, or which to entertain?\nSome have instead of foes, familiars slain.\nSometimes a lust will get into the place,\nOr work, or office, of some worthy grace;\nTill it has brought our souls to great decay.\nUnless we diligently watch and pray,\nOur pride will our humility precede:\nBy th' nose, our unbelief our faith will lead.\nSelf-love will be where self-denial should;\nAnd passion heat, what patience sometime cool'd.\nAnd thus it will be with us night and day,\nUnless we diligently watch and pray.\n\nBesides what these domestics do, there are\nAbroad such foes as wait us to ensnare;\nYea, they against us stand in battle-'ray,\nAnd will us spoil, unless we watch and pray.\nThere is the world with all its vanities,\nThere is the devil with a thousand lies;\nThere are false brethren with their fair collusions,\nAlso false doctrines with their strong delusions;\nThese will us take, yea carry us away\nFrom what is good, unless we watch and pray.\nLong life to many, is a fearful snare;\nOf sudden death we also need beware;\nThe smiles and frowns of men, temptations be;\nAnd there's a bait in all we hear and see.\nLet them who can, to any shew a way,\nHow they should live, that cannot watch and pray.\n\nNor is't enough to keep all well within,\nNor yet to keep all out that would be sin,\nIf entertained; I must myself concern\nWith my dear brother, as I do discern\nHim tempted, or a wand'ring from the way;\nElse as I should, I do not watch and pray.\nPray then, and watch, be thou no drowsy sleeper,\nGrudge, nor refuse, to be thy brother's keeper,\nSeest thou thy brother's graces at an ebb?\nIs his heel taken in the spider's web?\nPray for thy brother; if that will not do,\nTo him, and warn him of the present woe\nThat is upon him; if he shall thee hear\nThou wilt a saviour unto him appear.[14]\n\n5. Sincerity, to that we are enjoined,\nFor I do in our blessed law-book find,\nThat duties, how well done soe'er they seem,\nWith our great God, are but of small esteem\nIf not sincerely done; then have a care\nFor hypocrites are hateful everywhere.\nThings we may do, yea, and may let men see\nUs do them too, design but honestly;\nVain-gloriously let us not seek for praise,\nVain-glory's nothing worth in gospel days.\nSincerity seeks not an open place,\nTo do, tho' it does all with open face;\nIt loves no guises, nor disfigurations.\n'Tis plain, 'tis simple, hates equivocations.\nSincerity's that grace by which we poise,\nAnd keep our duties even: nor but toys\nAre all we do, if no sincerity\nAttend our works, lift it up ne'er so high.\nSincerity makes heav'n upon us smile,\nLo, here's a man in whom there is no guile!\nNathaniel, an Israelite indeed!'\nWith duties he sincerely doth proceed;\nUnder the fig-tree heav'n saw him at prayer,\nThere is but few do their devotions there.\nSincerity! Grace is thereto entailed,\nThe man that was sincere, God never fail'd.\nOne tear that falleth from sincerity,\nIs worth ten thousand from hypocrisy.\n\n6. Meekness is also here imposed by law,\nA froward spirit is not worth a straw.\nA froward spirit is a bane to rest,\nThey find it so, who lodge it in their breast.\nA froward spirit suits with self-denial,\nWith taking up the cross, and ev'ry trial,\nAs cats and dogs, together by the ears;\nAs scornful men do suit with frumps[15] and jeers.\nMeek as a lamb, mute as a fish, is brave,\nWhen anger boils, and passions vent do crave.\nThe meek, God will in paths of judgment guide;\nGood shall the meek eat, and be satisfied;\nThe Lord will lift the meek to highest station;\nWill beautify the meek with his salvation.\nThe meek are blest, the earth they shall inherit:\nThe meek is better than the proud in spirit.\nMeekness will make you quiet, hardy, strong,\nTo bear a burden, and to put up wrong.\nMeekness, though divers troubles you are in,\nWill bridle passion, be a curb to sin.\nThus God sets forth the meek before our eyes;\nA meek and quiet spirit God doth prize.\n\n7. Temp'rance also, is on this house imposed,\nAnd whoso has it not, is greatly nosed[16]\nBy standers by, for greedy, lustful men:\nNor can all we can say, excuse us, when\nIntemp'rance any where to them shall be\nApparent; though we other vices flee.\nTemperance, the mother is of moderation,\nThe beauty also of our conversation.\nTemperance will our affections moderate,\nAnd keep us from being inordinate\nIn our embraces, or in our salutes\nOf what we have, also in our pursuits\nOf more, and in a sedate settlement\nOf mind, will make's in all states be content.\nNor want we here an argument to prove\nThat who, inordinate is, in his love\nOf worldly things, doth better things defy,\nAnd slight salvation for the butterfly.\n\nWhat argument can any man produce,\nWhy we should be intemperate in the use\nOf any worldly good? Do we not see\nThat all these things from us a fleeting be?\nWhat can we hold? What can we keep from flying\nFrom us? Is not each thing we have a dying?\nMy house, my wife, my child, they all grow old,\nNor am I e'er the younger for my gold;\nHere's none abiding, all things fade away,\nPoor I at best am but a clod of clay.\n\nIf that be true, man doth not live by bread,\nHe that has nothing else, must needs be dead;\nTake bread for what can in this world be found,\nYet all that therein is, is but a sound,\nAn empty sound, there is no life at all,\nIt cannot save a sparrow from her fall.\nLet us then use this world as we are bid,\nAnd as in olden times, the godly did.\nWho buy, should be as if they did possess\nNone of their purchase, or themselves did bless\nIn what they have; and he that doth rejoice\nIn what he hath, should rather out of choice,\nWithdraw his mind from what he hath below,\nAnd set his heart on whither he must go.\nFor those that weep under their heavy crosses,\nOr that are broken with the sense of losses,\nLet them remember, all things here are fading,\nAnd as to nature, of a self-degrading\nAnd wasting temper; yea, both we and they\nShall waste, and waste, until we waste away.\nLet temperance then, with moderation be\nAs bounds to our affections, when we see,\nOr feel, or taste, or any ways enjoy\nThings pleasing to the flesh, lest we destroy\nOurselves therewith, or bring ourselves thereby\nTo surfeits, guilt, or Satan's slavery.\n\n8. Patience, another duty, as we find\nIn holy writ, is on this house enjoined;\nHer state, while here, is such, that she must have\nThis grace abounding in her, or a slave\nShe'll quickly be unto their lusts and will,\nThat seek the mind of Satan to fulfil.\nHe who must bear all wrongs without resistance,\nAnd that with gladness too, must have assistance\nContinually from patience, thereunto,\nOr he will find such work too hard to do.\nWho meets with taunts, with mocks, with flouts and squibs,\nWith raileries, reproaches, checks, and snibs;\nYea, he who for well-doing is abused,\nRobb'd, spoiled, and goal'd, and ev'ry way misused;\nHas he not patience soon will be offended,\nYea his profession too will soon be ended.\nA Christian for religion must not fight,\nBut put up wrongs, though he be in the right;\nHe must be merciful, loving, and meek,\nWhen they smite one, must turn the other cheek.\nHe must not render railing for reviling\nNor murmur when he sees himself a spoiling,\nWhen they shall curse, he must be sure to bless,\nAnd thus with patience must his soul possess.\nI doubt our frampered[17] Christians will not down\nWith what I say, yet I dare pawn my gown,\nDo but compare my notes with sacred story,\nAnd you will find patience the way to glory.\nPatience under the cross, a duty is,\nWhoso possess it, belongs to bliss;\nIf it is present work accomplisheth;\nIf it holds out, and still abideth with\nThe Truth; then may we look for that reward,\nPromised at the coming of the Lord.\n\n9. To entertain good men let's not forget\nSome by so doing have had benefit;\nYea for to recompense this act of theirs,\nAngels have lodged with them unawares.\nYea to encourage such a work as this,\nThe Lord himself makes it a note of his,\nWhen hungry or when thirsty I have been,\nOr when a stranger, you did take me in.\nStrangers should not to strangers but be kind\nSpecially if conferring notes, they find\nThemselves, though strangers here, one brotherhood,\nAnd heirs, joint heirs, of everlasting good;\nThese should as mother's sons, when they do meet\nIn a strange country, one another greet\nWith welcome; come in, brother, how dost do?\nWhither art wand'ring? Prithee let me know\nThy state? Dost want or meat, or drink, or cloth?\nArt weary? Let me wash thy feet, I'm loth\nThou shouldst depart, abide with me all night;\nPursue thy journey with the morning light.\n\n\nX.\n\nTHE WAY OF REDUCING WHAT'S AMISS, INTO ORDER HERE.\n\nAlthough this house thus honourable is,\nYet 'tis not sinless, many things amiss\nDo happen here, wherefore them to redress,\nWe must keep to our rules of righteousness;\nNor must we think it strange, if sin shall be\nWhere virtue is; don't all men plainly see\nThat in the holy temple there was dust,\nThat to our very gold, there cleaveth rust?\nIn Abraham's family was a derider\nI' th' palace of a king will be the spider.\nWho saith, we have no sin, doth also say\nWe have no need at all to watch and pray;\nTo live by faith, the flesh to mortify,\nOr of more of the spirit to sanctify\nOur nature. All this wholly needless is\nWith him, who as to this, has nought amiss.\nBut we confess, 'cause we would not be liars,\nThat we still feel the motions and desires\nOf sin within us, and should fall away,\nDid not Christ intercede and for us pray.\nWe therefore do conclude that sin is here,\nBut that it may not to our shame appear,\nWe have our rules, thereby with it to deal,\nAnd plaisters too, our deadly wounds to heal.\nAnd seeing idleness gives great occasions\nTo th' flesh, to make its rude and bold invasions\nUpon good orders, 'tis ordained we see,\nThat none dwell here, but such as workers be:\nSo plain's the law for this, and so complete,\nIt bids who will not work, forbear to eat;\nLet then each one be diligent to do\nWhat grace or nature doth oblige them to.\nWho have no need to work for meat or clothes,\nShould work for those that want. Not that the sloth\nOf idleness should be encouraged,\nBut that those, poor indeed, be clad and fed.\nDorcas did thus, and 'tis to sacred story\nCommitted for her praise and lasting glory.\n\nThis house then is no nurse to idleness;\nFig-trees are here to keep, and vines to dress;\nHere's work for all; yea, work that must be done;\nYet work, like that, to playing in the sun;\nThe toil's a pleasure, and the labour sweet,\nLike that of David's dancing in the street;\nThe work is short, the wages are for ever,\nThe work like me, the wages like the giver\n\nNo drone must hide himself under those eaves;\nWho sows not, will in harvest reap no sheaves.\nThe slothful man himself, may plainly see,\nThat honey's gotten by the working bee.\nBut here's no work for life, that's freely given;\nMeat, drink, and cloths, and life, we have from heav'n;\nWork's here enjoined, 'cause it is a pleasure,\nVice to suppress, and augment heavenly treasure\nMoreover, 'tis to shew, if men profess\nThe faith, and yet abide in idleness,\nTheir faith is vain, no man can ever prove\nHe's right, but by the faith that works by love.\nIf this good counsel is by thee rejected;\nIf work and labour is by thee neglected;\nIf thou, like David, lollest on thy bed;\nOr art like to a horse, pamper'd and fed\nWith what will fire thy lusts, and so lay snares\nFor thine own soul, when thou shalt be i' th' wars:\nThen take what follows, sin must be detected,\nAnd thou without repentance quite rejected.\n\nThis is the house of God, his dwelling-place,\n'Tis here that we behold his lovely face;\nBut if it should polluted be with sin,\nAnd so abide, he quickly will begin\nTo leave it desolate, and then woe to it,\nSin and his absence quickly will undo it.\n\nAnd since sin is, of things the worst of all,\nAnd watcheth like a serpent on a wall,\nOr flyeth like an eagle in the air,\nOr runs as desperate ships, void of all care,\nOr, (as great Solomon hath wisely said)\nIs as the way of wantons with a maid,\nWho tick, and toy, and with a tempting giggle\nProvoke to lust, and by degrees, so wriggle\nThem into their affections, that they go\nThe way to death, so do themselves undo:\nAs it is said, this mischief to prevent,\nLet all men watch, yea, and be diligent\nObservers of its motions, and then fly,\nThis is the way to live, and not to die.\nHe that would never fall, must never slip,\nWho would obey the call, must fear the whip.\nGod would also that every stander by\nThat in the grass doth see the adder lie,\nShould cry as he did, death is in the pot,\nThat many by its poison perish not.\nBut if that beastly thing shall hold its hold,\nAnd make the man possessed basely bold\nIn pleading for it, or shall it deny,\nOr it shall seek to cover with a lie;\nThen take more aid, and make a fresh assault\nAt it again, diminish not the fault,\nBut charge it home. If yet he will not fear,\nBut still unto his wickedness adhere,\nThen tell the house thereof. But if he still\nPersist in his abomination will,\nThen fly him, 'cause he is a leprous man,\nCount him with heathens and the publican.\nBut if he falls before thee at the first,\nThen be thou to him faithful, loving, just.\nForgive his sin, tell it not to a brother,\nLest thou thyself be served so by another.\n\nIf he falls not, but in the second charge,\nSpread not his wickedness abroad at large.\nBut, if thou think his sorrow to be sound,\nForgive his sin, and hide it under ground.\nIf he shall stand the first and second shot;\nIf he before the church, repenteth not,\nDeal with him as the matter shall require,\nLet not the house for him be set on fire.\nIf after all, he shall repent and turn\nTo God, and you, you must not let him burn\nFor ever under sense of sin and shame,\nYou must his sin forgive in Christ his name.\n\nConfirm your love to him in Christ, you must,\nBy all such ways as honest are, and just.\nShy be not of him, carry't not aloof,\nBut rather give him of your love such proof,\nThat he may gather thence, ye do believe\nTo mercy Christ again doth him receive.\n\nTwo things, monish you, as to this, I would;\nThe first, to shew the church wherein she should\nIn all her actions so herself behave,\nAs to convince the fault, she would save\nHis soul; and that 'tis for this very thing,\nShe doth him unto open judgment bring.\nThen would I shew the person they reject,\nWhat will, without repentance, be th' effect\nOf this tremendous censure, so conclude;\nLeaving my judgment to the multitude\nOf those who sober and judicious be,\nBegging of each of them a prayer for me.\n\n1. This house, in order to this work, must be\nAffected with the sin and misery,\nOf this poor creature, yea, must mourn and weep,\nTo think such tares, in your neglect, or sleep,\nShould spring up here, nor must they once invent\nTo think, till he's cast out, you're innocent.\n\n2. Thus leaven, the whole lump has leavened;\nIsrael was guilty of what Achan did;\nAnd so must stand, until they purged are,\nTill Achan doth, for sin, his burden bear.\nThe reason is, Achan a member was\nOf that great body, and by nature's laws,\nThe hand, foot, eye, tongue, ear, or one of these,\nMay taint the whole with Achan's foul disease.\nThe church must too be sensible of this,\nSome lep'rous stones make all the house amiss:\nAnd as the stones must thence removed be,\nIn order to the house's sanctity,\nSo it must purged be (in any wise)\nBefore 'tis counted clean (by sacrifice).\n\n3. Next have a care, lest sin, which you should purge\nBecomes not unto you a farther scourge,\nThe which it will, if such shall judges be,\nWhich from its spots and freckles are not free;\nPluck thou the beam first out of thine own eye,\nElse the condemned will thee vilify\nAnd say, let not the pot the kettle judge;\nIf otherwise, it will beget a grudge,\nA great one 'twixt the church and him that sinned,\nNor by such means, can ever such be winned\nTo a renew'd embrace of holiness;\nMore like be tempted further to transgress.\n\n4. Again, let those that loud against it cry,\nSee they don't entertain it inwardly;\nSin, like to pitch, will to the fingers cleave,\nLook to it then, let none himself deceive;\n'Tis catching; make resistances afresh,\nAbhor the garment spotted by the flesh.\nSome at the dimness of the candle puff,\nWho yet can daub their fingers with the snuff.\n\n5. Beware, likewise, lest rancour should appear\nAgainst the person, do in all things fear:\nBewail the man, while you abhor his sin;\nPity his soul; the flesh you still are in;\nThyself consider thou may'st tempted be,\nHast thou no pity, who will pity thee?\n\n6. See that the ground be good on which you go:\nSin, but not virtue show dislike unto.\nTake heed of hypocritical intentions,\nAnd quarrel not at various apprehensions\nAbout some smaller matter, lest it breed\nNeedless debates, and lest that filthy seed\nContention, should o'errun your holy ground,\nAnd lest not love, but nettles there are found.\n\n7. You must likewise allow each man his grains,\nFor that none perfect are, sin yet remains,\nAnd human frailties do attend the best;\nTo bear and forbear here, will tend to rest.\nVain jangling, jars, and strifes will there abound,\nWhere moles are mountains made, or fault is found,\nWith every little, trivial, petty thing;\nThis spirit snib, or 'twill much mischief bring\nInto this house, and 'tis for want of love,\n'Tis entertain'd: it is not of the dove.\n\n8. For those that have private opinions too\nWe must make room, or shall the church undo:\nProvided they be such as don't impair\nFaith, holiness, nor with good conscience jar:\nProvided also those that hold them shall\nSuch faith hold to themselves, and not let fall\nTheir fruitless notions in their brother's way,\nDo this, and faith and love will not decay.\n\n9. We must also in these our dealings shew\nWe put a difference 'twixt those sins that do\nClash with the light of nature, and what we\nPerceive against the faith of Christ to be.\nThose against nature, nature will detect;\nThose against faith, faith from them must direct\nThe judgment, conscience, understanding too,\nOr there will be no cure, whate'er you do.\nWhen men are caught in immoralities,\nNature will start, the conscience will arise\nTo judgment; and if impudence doth recoil,\nYet guilt, and self-condemnings will embroil\nThe wretch concerned, in such unquietness\nOr shame, as will induce him to confess\nHis fault, and pardon crave of God and man,\nSuch men with ease therefore we conquer can.\n\nBut 'tis not thus with such as swerve in faith\nWith them, who, as our wise Apostle saith,\nEntangled are at unawares, with those\nCunning to trap, to snare, and to impose\nBy falsifyings, their prevarications:\nNo, these are slyly taken from their stations,\nUnknown to nature; yea, in judgment they\nThink they have well done to forsake the way.\nTheir understanding, and their judgment too\nDoth like, or well approve of what they do.\nThese are, poor souls, beyond their art and skill,\nTa'en captive by the devil, at his will,\nHere therefore you must patience exercise,\nAnd suffer long, ye must not tyrannize\nIt over such, but must all meekness shew;\nStill dropping of good doctrine as the dew,\nAgainst their error; so its churlishness\nYou conquer will, and may their fault redress.\n\nThe reason why we must not exercise\nThat roughness here, as where conviction lies\nIn nature, is because those thus ensnared\nWant nature's light and help to be repair'd.\nA spirit hath them taken, they are gone,\nDelusions supernat'ral they're on\nThe wing of; They are out o' th' reach of man\nNothing but God, and gospel reach them can.\nNow since we cannot give these people eyes,\nNor regulate their judgment, wherein lies,\nOur work with them, if not, as has been said,\nIn exercising patience. While display'd\nThe holy word before their faces is,\nBy which alone they must see what's amiss\nWith their poor souls, and so convert again,\nTo him with whom salvation doth remain.\n\nObj. But they are turbulent, they would confound\nThe truth, and all in their perdition drown'd.\n\nAns. If turbulent and mischievous they are,\nImposing their opinions without care\nWho they offend, or do destroy thereby.\nThen must the church deal with them presently,\nLest tainted be the whole with their delusion,\nAnd brought into disorder and confusion.\n\n\nXI.\n\nTHE PRESENT CONDITION OF THOSE THUS DEALT WITH.\n\nThe man that worthily rejected is,\nAnd cast out of this house, his part in bliss\nIs lost for ever, turns he not again,\nTrue faith and holiness to entertain.\nNor is it boot, for who are thus cast out,\nThemselves to flatter, or to go about\nTo shift the censure; nothing here will do,\nExcept a new conversion thou come to.\nHe that is bound on earth, is bound in heaven,\nNor is his loosing, but the sin forgiven;\nRepentance too, forgiveness must precede,\nOr thou must still abide among the dead.\n\n\nXII.\n\nAN EXPOSTULATION WITH SUCH TO RETURN.\n\nO shame! Is't not a shame for men to be\nFor sin, spu'd out from good society!\nFor man enlightened to be so base!\nTo turn his back upon the God of grace!\nFor one who for his sins has mourn'd and cry'd,\nTo slight him, who for sin hath bled and died!\nWhat fool would sell his part in paradise,\nThat has a soul, and that of such a price?\nWhat parallel can suit with such so well,\nAs those, for sin cast down from heaven to hell!\nBut let me tell thee, here is aggravation;\nThe angels, though they did fall from their station\nHad not the caution thou hast had; they fell;\nThis thou hast seen, and seeing, didst rebel.\nOne would a thought, the noise of this their fall,\nA warning; yea, a warning, and a call,\nShould unto thee have been, to have a care\nOf falling too: O how then didst thou dare,\nSince God did not spare them, thus to presume\nTo tempt him in his wrath, thee to consume.\nNor did the angels from a Jesus fall,\nRedeemed they were not, from a state of thrall;\nBut thou! as one redeem'd, and that by blood,\nRedemption hast despised; and the mud\nOr mire of thine own filth again embracest:\nA dying bleeding Jesus thou disgracest!\nWhat wilt thou do? see's not how thou hast trod\nUnder thy foot, the very Son of God?\nO fearful hand of God! And fearful will\nThy doom be, when his wrath thy soul shall kill.\n\nYea, with a signal these must hear their sin,\nThis dirty sow from mire has washed been,\nYet there did wallow, after wash'd she was;\nSo to procure a lust, obtain'd this loss.\nO shame! is't not a shame for man to be,\nSo much averse to his felicity,\nThat none can make him leave to play the fool,\nTill to the devil he be put to school,\nTo learn his own salvation to prize?\nO fool! must now the devil make thee wise?\nO sot! that will in wickedness remain,\nUnless the devil drives thee back again.\n\nHast quite forgot how thou wast wont to pray,\nAnd cry out for forgiveness night and day?\nOr dost thou count they were but painted fears\nWhich from thine eyes did squeeze so many tears?\nRemember man, thy prayers and tears will cry\nThee down to hell, for thine apostacy.\nWho will not have what he has prayed for,\nMust die the death, his prayer shall him abhor.\nHast thou forgotten that most solemn vow\nThou mad'st to God, when thou didst crave he bow\nHis ear unto thee would, and give thee grace,\nAnd would thee also in his arms embrace?\nThat vow, I say, whereby thou then didst bind\nThyself to him, that now thy roving mind\nRecoil against him should, and fling away\nFrom him, and his commandments disobey.\nWhat has he done? wherein has he offended?\nThou actest now, as if thou wast intended\nTo prove him guilty of unrighteousness,\nOf breach of promise, or that from distress\nHe could, or would not save thee, or that thou\nHast found a better good than he; but how\nThou wilt come off, or how thou wilt excuse\nThyself, 'cause thou art gone, and did refuse\nTo wait upon him that consider well;\nThou art as yet alive, on this side hell.\nIs't not a shame, a stinking shame to be\nCast forth God's vineyard as a barren tree?\nTo be thrown o'er the pales, and there to lie,\nOr be pick'd up by th' next that passeth by?\n\nWell, thou hast turn'd away, return again;\nBethink thyself, thy foot from sin refrain;\nHark! thou art call'd upon, stop not thine ear:\nReturn, backsliding children, come, draw near\nUnto your God; repent, and he will heal\nYour base backslidings, to you will reveal\nThat grace and peace which with him doth remain,\nFor them that turn away, and turn again.\n\nTake with thee words, come to the throne of grace\nThere supplicate thy God, and seek his face;\nLike to the prodigal, confess thy sin,\nTell him where, and how vicious thou hast been.\nSuppose he shall against thee shut the door,\nKnock thou the louder, and cry out the more;\nWhat if he makes thee there to stand a while?\nOr makes as if he would not reconcile\nTo thee again? Yet take thee no denial,\nCount all such carriages but as a trial\nWhether thou art in earnest in thy suit,\nAs one truly forlorn and destitute;\nBut hide thou nought of all that thou hast done,\nOpen thy bosom, make confession\nOf all thy wickedness, tell every whit;\nHast thou a secret sin? don't cover it;\nConfess, thyself judge, if thou wouldst not die;\nWho doth himself judge, God doth justify.\n\nTo sin, and stand in't, is the highest evil;\nThis makes a man most like unto the devil;\nThis bids defiance unto God and grace;\nThis man resists him spitteth in his face,\nScorns at his justice, mocketh at his power,\nTempts him, provokes him, grieves him every hour:\nWhen he ariseth, he will recompense\nThis sturdy rebel for his impenitence:\nBe not incorrigible then, come back again,\nThere's hope, beg mercy while life doth remain.\n\nObj. But I fear I am lost and cast away,\nSentence is past, and who reverse it may?\n\nAns. The sentence past, admitteth or reprieve;\nYea, of a pardon, canst thou but believe.\nTURN AGAIN SINNER, NEVER MAKE A DOUBT,\nCOME, THE LORD JESUS WILL NOT CAST THEE OUT.\n\n\n\n\nFOOTNOTES:\n\n1. 4to, London, 1642. In the editor's library.\n\n2. 'That advance,' preferment, or progress towards perfection.--Ed.\n\n3. 'Mo,' a usual contraction for more in former times, now\nobsolete.--Ed.\n\n4. Probably referring to the parable of the prodigal son, Luke\n15.--Ed.\n\n5. This may refer to the Levitical law, Exodus 21:28-36. The ox\nthat had gored any one to death, 'shall be surely stoned' without\npossibility of escape, but the backslider or manslayer, although\nhe lie equally under the sentence of death, yet may escape to the\ncity of refuge.--Ed.\n\n6. These stanzas afford an excellent illustration to the meaning\nof Bunyan in his Pilgrim's Progress, where Christian, before the\ncross, receives the roll or certificate--loses it for a season in\nthe arbour on the hill Difficulty, when loitering and sleeping on\nhis way to the Interpreter's house, but regains it by repentance\nand prayers, and eventually, having crossed the river, gives it\nin at the gate of the Celestial City, and is admitted.--Ed.\n\n7. Bunyan considered that baptism is to follow belief, and that\nchristening a child was a misplacing the ordinance. So also with\nhe Lord's Supper--that it was to be a public showing forth the\ndeath of the Saviour, and if administered in private, or with any\nother view, it was misplaced.--Ed.\n\n8. It is a rare thing for Bunyan to use a foreign word; but all\npious persons in his time were familiar with, and generally used,\nthe Puritan or Genevan Bible, vulgarly called the Breeches Bible,\nan extremely valuable book; in the marginal notes of which, on this\npassage is the following explanation, '\"wilde gourdes,\" which the\napoticaries call coloquintida, and is most vehement and dangerous\nin purging.'--Ed.\n\n9. The university or college in which Bunyan so highly graduated,\nis the only one where ministers can be instructed in this spiritual\nphysic. It is Christ's college or school, neither at Oxford\nor Cambridge, but in the Bible. There, and there only, under the\nteaching of the Holy Spirit, can the Christian bishop or under\nshepherd receive instruction in the precious remedies against\nSatan's devices, or in specifics to cure spiritual maladies.--Ed.\n\n10. 'He had in his pocket A MAP of all ways leading to or from the\ncelestial city; wherefore he struck a light, for he never went\nwithout his tinder box, and took a view of his book or map; which\nbid him be careful, in that place, to turn to the right hand way.\nAnd had he not here been careful to look in his map, they had, in\nall probability, been smothered in the mud; for just before them,\nand that in the cleanest way, was a pit, and none knows how deep,\nfull of nothing but mud, there made on purpose to destroy pilgrims\nin. Then thought I with myself, who that goeth on pilgrimage, but\nwould have one of these maps about him, that he may look when he\nis at a stand which is the way he must take.'--Pilgrim's Progress,\nPart Second.\n\n11. These hints to deacons are invaluable. They must have been\nthe result of long intimacy and enlightened watchfulness over the\nconduct of the poor. To distinguish between the noisy beggar and\nthe unobtrusive sufferer--to administer relief in just proportions,\n'the word the rule, and want the law,' in spite of all that influence\nwhich is constantly brought to bear upon those who distribute any\ncommon charity fund. It requires much of the fear of God in the\nheart, and a solemn sense of responsibility at the great day.\nThe terms, 'crumbs of charity,' are beautifully expressive of the\ngeneral poverty of Christian churches.--Ed.\n\n12. Bunyan's idea of this scriptural order of female deacons is\nvery striking, and worthy the solemn consideration of all Christian\nchurches. They are to be chosen from such as are 'widows indeed,\nwho trust in God, and continue in supplications and prayers night\nand day,' 1 Timothy 5:5. They are to devote themselves to the\nsick--to be patterns of good works--and, if needful, to be fed and\nclothed at the expense of the church, verse 16. If to this were\nadded to examine and educate the children, they might be most\neminently useful.--Ed.\n\n13. These instructions are like 'apples of gold in pictures of\nsilver.' Thrice happy are those churches whose members act\nin conformity with these scriptural rules. But is there a member\nwho dares to violate them? Poor wretched creature, the Lord have\nmercy on thee.--Ed.\n\n14. Happy is that Christian, who, in obedience to his Lord's\ncommand, is so humble as to seek out the brother who has offended\nhim; 'Go and tell him his fault between thee and him alone,' is\nthe divine command. Is it not at the peril of our souls wilfully\nto violate this self-humiliating but imperative law?--Ed.\n\n15. To 'frump,' to mock or browbeat.--Ed.\n\n16. 'Greatly nosed,' taken by the nose, ridiculed.--Ed.\n\n17. 'Frampered' or frampold, peevish, crossgrained, rugged; now\nobsolete.--Ed.\n\n***\n\nJOHN BUNYAN ON THE TERMS OF COMMUNION AND FELLOWSHIP OF CHRISTIANS\nAT THE TABLE OF THE LORD;\n\nCOMPRISING\n\nI. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE;\nII. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III.\nPEACEABLE PRINCIPLES AND TRUE[1]\n\n\nADVERTISEMENT BY THE EDITOR.\n\nReader, these are extraordinary productions that will well repay\nan attentive perusal. It is the confession of faith of a Christian\nwho had suffered nearly twelve years' imprisonment, under persecution\nfor conscience sake. Shut up with his Bible, you have here the\nresult of a prayerful study of those holy oracles. It produced a\ndifference in practice from his fellow Christians of ALL denominations,\nthe reasons for which are added to this confession; with a defence\nof his principles and practice, proving them to be peaceable\nand true. In all this an unlettered man displays the acumen of a\nthoroughly educated polemical theologian. The author was driven\nto these publications to defend himself from the slanders which\nwere showered down upon him, by all parties, for nearly eighteen\nyears, and by the attempts which were made to take away his members,\ninjure the peace of his congregation, and alienate him from the\nchurch to which he was tenderly attached. His first inquiry is,\nWho are to be admitted to the Lord's table; and his reply is,\nThose whom God has received: they have become his children, and\nare entitled to sit at their Father's table: such only as have\nexamined themselves, and by their conduct lead the church to hope\nthat they have passed from death unto life. The practice of those\nwho admit ungodly persons because they have submitted to some\noutward ceremonies, he severely condemns. The mixture of the church\nand the world he deems to be spiritual adultery, the prolific\nsource of sin, and one of the causes of the deluge. The Lord's\ntable is scripturally fenced around: 'Be ye not unequally yoked\ntogether with unbelievers'; 'what communion hath light with darkness;\nChrist with Belial; the temple of God with idols? be ye separate,\ntouch not the unclean thing, and I will receive you.' 'Receive ye\none another, as Christ also received us to the glory of God, not\nto doubtful disputations.' 'Withdraw from them that walk disorderly,\nworking not; but busy bodies; unless with quietness they work and\neat their own bread. If any are proud, doting about questions and\nstrifes of words, evil surmisings, perverse disputings, supposing\nthat gain is godliness; from such withdraw.' Bunyan rests all upon\nthe word,--the characters are described who are to be excluded\nfrom the Lord's table; but in no instance is it upon record that\nany one was excluded because he had not been baptized in water.\nAnd who will dare to make any addition to holy writ?\n\nThe practice of making the mode in which water baptism was\nadministered a term of communion, existed among the Independents\nlong before Bunyan's time. Crosby, in his History of the Baptists,\nmakes some long extracts from a book entitled, 'The sin and\ndanger of admitting Anabaptists to continue in the congregational\nchurches, and the inconsistency of such a practice with\nthe principles of both.' In America, Cotton and the Independents\nseverely persecuted their Baptist brethren, even to deportation.\nAs the Baptists increased in numbers, they refused to admit any\nto the Lord's table, even to occasional communion, who had not\nbeen baptized in water upon a profession of faith: in fact, the\ndifference between those who consider baptism to be a relative\nduty to be performed by parents in having their infants sprinkled,\nand those who deem it a personal duty to be immersed in water,\nas a public putting on of Christ, is so great, as to require the\nutmost powers of charity to preserve peace. Thus it was in the\nprimitive churches, where great differences prevailed even as to\nthe duty of preaching the gospel to the Gentiles; the keeping of\ndays probably extending to the Jewish sabbath, and to the abstaining\nfrom certain meats, with other ordinances of the Jewish law.\n\nBunyan saw all the difficulties of this question: he was satisfied\nthat baptism is a personal duty, in respect to which every individual\nmust be satisfied in his own mind, and over which no church had\nany control; and that the only inquiry as to the fitness of a\ncandidate for church fellowship should be, whether the regenerating\npowers of the Holy Ghost had baptized the spirit of the proposed\nmember into newness of life. This is the only livery by which a\nChristian can be known. Bunyan very justly condemns the idea of\nwater baptism being either the Christian's livery or his marriage\nto the Saviour.\n\nWe do well, in our examinations into this subject, to note\ncarefully the various applications of the word baptize, and not\nalways attach the use of water to the term. There is a being\nbaptized in a cloud, and in the sea, to protect God's Israel from\ntheir deadly foes; a baptism in sufferings; a baptism in water\nunto repentance; a baptism in fire, or the Holy Ghost; a baptism\ninto the doctrine of the Trinity (Matt 28:19). Bunyan had no doubt\nupon this subject; he deemed water baptism an important personal\nduty; and that a death to sin, and resurrection to newness of\nlife--a different tint, or dye, given to the character--was best\nfigured by immersion in water: still he left it to every individual\nto be satisfied in his own mind as to this outward sign of the\ninvisible grace. 'Strange,' he says, 'take two Christians equal\non all points but this; nay, let one go far beyond the other for\ngrace and holiness; yet this circumstance of water shall drown and\nsweep away all his excellencies; not counting him worthy of that\nreception that with hand and heart shall be given to a novice in\nreligion, because he consents to water.'\n\nFor these catholic principles he was most roughly handled. Deune,\nin a pamphlet in the Editor's possession, called him a devil; and\nlikened him to Timri, who slew his master. The most learned of\nthe Baptist ministers entered upon the controversy. They invited\nhim to a grand religious tournament, where he would have stood\none against a legion. A great meeting was appointed, in London,\nfor a public disputation--as was common among the puritans--and\nin which the poor country mechanic was to be overwhelmed with\nscholastic learning and violence; but Bunyan wisely avoided a\ncollision which could have answered no valuable purpose, and which\nbid fair to excite angry feelings. He had appealed to the press\nas the calmest and best mode of controversy; and to that mode of\nappeal he adhered. Three learned men undertook the cause against\nBunyan: these were, D'Anvers, W. Kiffin, and T. Paul. When these\nlettered, able, and distinguished disputants published their\njoint answer, it contained much scurrilous abuse. Their brother,\nBunyan, was in prison, and they visited him with gall and wormwood.\nHe closes his reply with these remarkable words, 'Thine to serve\nthee, Christians, so long as I can look out at those eyes that\nhave had so much dirt thrown at them by many.'\n\nThe late Mr. Robert Hall, in his controversy upon this subject\nwith Mr. Kinghorn, in which--having demolished Kinghorn's castle\nin a few pages--he, in order to make a book, amused the public\nby kicking the ruins about, thus adverts to these treatises: 'The\nmost virulent reproaches were cast upon the admirable Bunyan,\nduring his own time, for presuming to break the yoke; and whoever\nimpartially examines the spirit of Mr. Booth's Apology, will\nperceive that its venerable author regards him, together with his\nsuccessors, much in the light of rebels and insurgents, or, to\nuse the mildest terms, as contumacious despisers of legitimate\nauthority.'[2]\n\nWe cannot have a more decided proof of Bunyan's great powers, and\nof his being much in advance of his times, than by the opinions\nof which he was the Christian pioneer having spread so extensively\nthrough the Baptist denomination. In this his predictions were\nfully verified. It is surprising that pious dissenters should ever\nhave made uniformity in outward ceremonies of more importance than\ninward holiness, as a term of communion. Such sentiments naturally\nattach to state churches; and ought to be found only with those\nbodies which exist merely for political purposes, and for it\nare rewarded with earthly power, pomp, and wealth. I close these\nobservations by quoting the words of Bunyan's learned antagonists,\npublished within a few years of this controversy, and during his\nlifetime. his sentiments appear to have had a hallowed effect even\nupon their minds, and produced an apology for their conduct. It\nis in the appendix to the Baptist confession of faith, republished\nin 1677: 'We would not be misconstrued, as if the discharge of\nour consciences did any way disoblige or alienate our affections\nor conversations from any others that fear the Lord: earnestly\ndesiring to approve ourselves to be such as follow after peace with\nholiness. We continue our practice, not out of obstinacy, but we\ndo therein according to the best of our understandings, in that\nmethod which we take to be most agreeable to the scriptures. The\nchristening of infants, we find by church history, to have been a\nvery ancient practice; still we leave every one to give an account\nof himself to God. And if in any case debates between Christians\nare not plainly determinable by the scriptures, we leave it to the\nsecond coming of Christ.' In 1689, the year after Bunyan's death,\nthis appendix was omitted from the Baptist confession of faith.\n\nMay the time soon arrive when water shall not quench love, but\nwhen all the churches militant shall form one army, with one\nobject,--that of extending the Redeemer's kingdom.--GEO. OFFOR.\n\n\n\nA CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE; OR, WITH\nWHO, AND WHO NOT, I CAN HOLD CHURCH FELLOWSHIP, OR THE COMMUNION\nOF SAINTS.\n\nSHEWING, BY DIVERSE ARGUMENTS, THAT THOUGH I DARE NOT COMMUNICATE\nWITH THE OPENLY PROFANE, YET I CAN WITH THOSE VISIBLE SAINTS THAT\nDIFFER ABOUT WATER-BAPTISM. WHEREIN IS ALSO DISCOURSED, WHETHER\nTHAT BE THE ENTERING ORDINANCE INTO FELLOWSHIP, OR NO.\n\n'I believed, therefore have I spoken.'--Psalm 116:10\n\n\nTO THE READER.\n\nSir,\n\nI marvel not that both you and others do think my long imprisonment\nstrange, (or rather strangely of me for the sake of that) for\nverily I should also have done it myself, had not the Holy Ghost\nlong since forbidden me (1 Peter 4:12; 1 John 3:13). Nay, verily,\nthat notwithstanding, had the adversary but fastened the supposition\nof guilt upon me, my long trials might by this time have put\nit beyond dispute; for I have not hitherto been so sordid, as\nto stand to a doctrine right or wrong; much less when so weighty\nan argument as above eleven years' imprisonment, is continually\ndogging of me to weigh and pause, and pause again, the grounds and\nfoundation of those principles, for which I thus have suffered;[3]\nbut having not only at my trial asserted them, but also since, even\nall this tedious tract of time, in cool blood, a thousand times,\nby the word of God, examined them, and found them good; I cannot,\nI dare not now revolt or deny the same, on pain of eternal damnation.\n\nAnd that my principles and practice may be open to the view and\njudgment of all men, though they stand and fall to none but the\nword of God alone, I have in this small treatise presented to this\ngeneration, 'A Confession of my Faith, and a Reason of my Practice\nin the Worship of God'; by which, although it be brief, candid\nChristians may, I hope, without a violation to faith or love,\njudge [that] I may have the root of the matter found in me.\n\nNeither have I in this relation abusively presented my reader,\nwith other doctrines or practices, than what I held, professed, and\npreached when apprehended, and cast in prison. Nor did I then or\nnow retain a doctrine besides, or which is not thereon grounded.\nThe subject I should have preached upon, even then when the\nconstable came, was, 'Dost thou believe on the Son of God?' From\nwhence I intended to shew, the absolute need of faith in Jesus\nChrist; and that it was also a thing of the highest concern for\nmen to inquire into, and to ask their own hearts whether they had\nit or no.\n\nFaith and holiness are my professed principles, with an endeavour,\nso far as in me lieth, to be at peace with all men. What shall I\nsay, let mine enemies themselves be judges, if anything in these\nfollowing doctrines, or if ought that any man hath heard me preach,\ndoth [savour], or hath according to the true intent of my words,\nsavoured either of heresy or rebellion. I say again, let they\nthemselves be judges, if ought they find in my writing or preaching,\ndoth render me worthy of almost twelve years' imprisonment, or\none that deserveth to be hanged, or banished for ever, according\nto their tremendous sentence. Indeed my principles are such, as\nlead me to a denial to communicate in the things of the kingdom\nof Christ, with the ungodly and openly profane; neither can I in\nor by the superstitious inventions of this world, consent that my\nsoul should be governed in any of my approaches to God, because\ncommanded to the contrary, and commended for so refusing. Wherefore\nexcepting this one thing, for which I ought not to be rebuked;\nI shall, I trust, in despite of slander and falsehood, discover\nmyself at all times a peaceable and an obedient subject. But\nif nothing will do, unless I make of my conscience a continual\nbutchery, and slaughter-shop, unless putting out my own eyes, I\ncommit me to the blind to lead me, as I doubt is desired by some,\nI have determined, the Almighty God being my help and shield, yet\nto suffer, if frail life might continue so long, even till the\nmoss shall grow on mine eyebrows, rather than thus to violate my\nfaith and principles. 'Will a man leave the snow of Lebanon, which\ncometh from the rock of the field? or shall the cold flowing waters\nthat come from another place be forsaken?' (Jer 18:14). 'Hath\na nation changed their gods, which are yet no gods?' (Jer 2:11).\n'For all people will walk every one in the name of his god, and\nwe will walk in the name of the LORD our God for ever and ever'\n(Micah 4:5).\n\nTouching my practice as to communion with visible saints, although\nnot baptized with water; I say it is my present judgment so to\ndo, and am willing to render a farther reason thereof, shall I\nsee the leading hand of God thereto.\n\nThine in bonds for the gospel,\n\nJOHN BUNYAN.\n\n\n\n\nA CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE, ETC.\n\n'Be ready always to give an answer to every man that asketh you a\nreason of the hope that is in you with meekness and fear: having\na good conscience; that whereas they speak evil of you, as\nof evil-doers, they may be ashamed that falsely accuse your good\nconversation in Christ.'--1 Peter 3:15, 16.\n\n1. I believe, that there is but one only true God, and there is\nnone other but he. 'To us there is but one God, the Father, of\nwhom are all things' (1 Cor 8:6). 'And this is life eternal, that\nthey might know thee the only true God' &c. (John 17:3, see also\nMark 12:32; Acts 17:24).\n\n2. I believe, that this God is almighty, eternal, invisible,\nincomprehensible, &c. 'I am the Almighty God; walk before me,\nand be thou perfect' (Gen 17:1). 'The eternal God is thy refuge'\n(Deut 33:27). 'Now unto the King eternal, immortal, invisible,\nthe only wise God, be honour and glory for ever and ever' (1 Tim\n1:17, see also Job 11:7; Rom 11:33).\n\n3. I believe, that this God is unspeakably perfect in all his\nattributes of power, wisdom, justice, truth, holiness, mercy, love,\n&c. his power is said to be eternal (Rom 1:20), his understanding\nand wisdom infinite (Psa 147:5); he is called the just Lord in\nopposition to all things (Zeph 3:5). He is said to be truth itself\nand the God thereof (2 Thess 2:10; Deut 32:4). There is none holy\nas the Lord. 'God is love.' 'Canst thou by searching find out God?\ncanst thou find out the Almighty unto perfection?' (Job 11:7).\n\n4. I believe, that in the Godhead, there are three persons or\nsubsistances. 'There are three that bear record in heaven: the\nFather, the Word, and the Holy Ghost' (1 John 5:7, see also Gen\n1:26, 3:22, 11:7; Isa 6:8).\n\n5. I believe, that these three are in nature, essence, and eternity,\nequally one. 'These three are one' (1 John 5:7).\n\n6. I believe, [that] there is 'a world to come' (Heb 2:5, 6:5).\n\n7. I believe, that there shall be 'a resurrection of the dead, both\nof the just and unjust' (Acts 24:15). 'Many of them that sleep in\nthe dust of the earth shall awake, some to everlasting life, and\nsome to shame and everlasting contempt' (Dan 12:2). 'Marvel not\nat this: for the hour is coming, in the which all that are in the\ngraves shall hear his voice, and shall come forth; they that have\ndone good, unto the resurrection of life; and they that have done\nevil, unto the resurrection of damnation' (John 5:28).\n\n8. I believe, that they that 'shall be accounted worthy to obtain\nthat world, and the resurrection from the dead, neither marry nor\nare given in marriage: neither can they die any more: for they\nare equal unto the angels; and are the children of God, being\nthe children of the resurrection' (Luke 20:34-36, see also John\n10:27-29; Rev 7:16, 20:6).\n\n9. I believe, that those that die impenitent, shall be tormented\nwith the devil and his angels, and shall be cast with them into\n'the lake that burneth with fire and brimstone' (Rev 21:8). 'Where\ntheir worm dieth not, and the fire is not quenched' (Mark 9:43,48,\nsee also Matt 25:41,46; John 5:29).\n\n10. I believe, that because God is naturally holy and just, even,\nas he is good and merciful; therefore, all having sinned, none can\nbe saved, without the means of a redeemer. 'Then he is gracious\nunto him, and saith, Deliver him from going down to the pit: I\nhave found a ransom' (Job 33:24). 'We have redemption through his\nblood, even the forgiveness of sins' (Col 1:14). For which 'without\nshedding of blood, is no remission' (Heb 9:22).\n\n11. I believe that Jesus Christ our Lord himself is the redeemer.\n'They remembered that God was their rock, and the high God their\nredeemer' (Psa 78:35). 'Forasmuch as ye know that ye were not\nredeemed with corruptible things, as silver and gold, from your\nvain conversation received by tradition from your fathers; but\nwith the precious blood of Christ, as of a lamb without blemish,\nand without spot' (1 Peter 1:18,19).\n\n12. I believe, that the great reason why the Lord, the second person\nin the Godhead, did clothe himself with our flesh and blood, was\nthat he might be capable of obtaining the redemption, that before\nthe world, was intended for us. 'Forasmuch then as the children\nare partakers of flesh and blood, he also himself likewise took\npart of the same; [mark] that through death he might destroy him\nthat had the power of death, that is, the devil; and deliver them\nwho through fear of death, were all their lifetime subject to\nbondage' (Heb 2:14,15). 'When the fulness of time was come, God\nsent forth his Son, made of a woman, made under the law, to redeem\nthem that were under the law' (Gal 4:4,5). 'Wherefore it behoved\nhim in all things to be made like unto his brethren, and that he\nmight be a merciful and faithful high priest in things pertaining\nto God, to make reconciliation for the sins of the people. For in\nthat he himself hath suffered being tempted, he is able to succour\nthem that are tempted' (Heb 2:17,18). 'Christ hath redeemed us\nfrom the curse of the law, being made a curse for us: for it\nis written, Cursed is every one that hangeth on a tree: That the\nblessing of Abraham might come on the Gentiles through [faith in]\nJesus Christ' (Gal 3:13,14).\n\n13. I believe, that the time when he clothed himself with our flesh,\nwas in the days of the reign of Caesar Augustus; then, I say, and\nnot till then, was the Word 'made flesh,' or clothed with our nature\n(John 1:14; 1 Tim 3:16). 'And it came to pass in those days, that\nthere went out a decree from Caesar Augustus, that all the world\nshould be taxed. And Joseph also went up from Galilee, out of the\ncity of Nazareth, into Judea, unto the city of David, which is\ncalled Bethlehem; (because he was of the house and lineage of\nDavid:) To be taxed with Mary his espoused wife, being great with\nchild. And so it was, that, while they were there, the days were\naccomplished that she should be delivered' (Luke 2:1,4-6). This\nchild was he of whom godly Simeon was told by the Holy Ghost,\nwhen he said, That he should not see death until he had seen the\nLord's Christ (vv 25-27).\n\n14. I believe, therefore, that this very child, as afore is\ntestified, is both God and man; the Christ of the living God. 'And\nshe brought forth her firstborn son, and wrapped him in swaddling\nclothes, and laid him in a manger; because there was no room for\nthem in the inn. And there were in the same country shepherds--keeping\nwatch over their flock by night. And, lo, the angel of the Lord\ncame upon them, and the glory of the Lord shone round about them:\nand they were sore afraid. And the angel said unto them, Fear not:\nfor, behold, I bring you good tidings of great joy, which shall\nbe to all people. For unto you is born this day in the city of\nDavid a Saviour, which is Christ the Lord. And this shall be a\nsign unto you; ye shall find the babe wrapped in swaddling clothes\nlying in a manger' (Luke 2:7-12). Again, 'But while he thought\non these things, behold, the angel of the Lord appeared unto\nhim;--saying, Joseph, thou son of David, fear not to take unto\nthee Mary thy wife: for that which is conceived in her is of the\nHoly Ghost. And she shall bring forth a son, and thou shalt call\nhis name JESUS: for he shall save his people from their sins. Now\nall this was done, that it might be fulfilled which was spoken of\nthe Lord by the prophet, saying, Behold, a virgin shall be with\nchild, and shall bring forth a son, and they shall call his name\nEmmanuel, which being interpreted is, God with us' (Matt 1:21,22).\n\n15. I believe, therefore, that the righteousness, and redemption,\nby which we that believe, stand just before God, as saved from\nthe curse of the law, is the righteousness, and redemption, that\nconsists in the personal acts and performances of this child\nJesus; this God-man the Lord's Christ: it consisteth, I say, in\nhis personal fulfilling the law for us, to the utmost requirement\nof the justice of God. 'Think not [saith he] that I am come to\ndestroy the law, or the prophets: I am not come to destroy, but\nto fulfil' (Matt 5:17). By which means he became 'the end of the\nlaw for righteousness to every one that believeth' (Rom 10:4).\n'For what the law could not do, in that it was weak through the\nflesh, God sending his own Son in the likeness of sinful flesh,\nand for sin, condemned sin in the flesh' (Rom 8:3). So finishing\ntransgressions, and making an end of sins, and making reconciliation\nfor iniquity, He brought in everlasting righteousness (1 John 3:8;\n2 Tim 1:9; Heb 10:5-10; Dan 9:24).\n\n16. I believe, that for the completing of this work, he was always\nsinless (Heb 4:15); did always the things that pleased God's\njustice (John 8:29), that every one of his acts, both of doing\nand suffering, and rising again from the dead, was really and\ninfinitely perfect, being done by him as God-man (Heb 7:26-28):\nwherefore his acts before he died, are called, 'the righteousness\nof God' (Rom 3:21,22), his blood, 'the blood of God' (Acts 20:28),\nand 'hereby perceive we the love of God, because he laid down his\nlife for us' (1 John 3:16). The Godhead which gave virtue to all\nthe acts of the human nature, was then in perfect union with it,\nwhen he hanged upon the cross for our sins (Acts 10:36; John 20:28;\nRom 1:4).\n\n17. I believe then, that the righteousness that saveth the sinner\nfrom the wrath to come, is properly and personally Christ's, and\nours but as we have union with him; God by grace imputing it to us.\n'Yea doubtless, and I count all things but loss for the excellency\nof the knowledge of Christ Jesus my Lord: for whom I have suffered\nthe loss of all things, and do count them but dung that I may win\nChrist, and be found in him, not having mine own righteousness,\nwhich is of the law, but that which is through the faith of Christ,\nthe righteousness which is of God by faith' (Phil 3:8,9). 'But\nof him are ye in Christ Jesus, who of God is made unto us wisdom,\nand righteousness, and sanctification, and redemption' (1 Cor\n1:30). 'For he hath made him to be sin for us, who knew no sin;\nthat we might be made the righteousness of God in him' (2 Cor 5:21)\n['IN the LORD have I righteousness and strength' (Isa 45:24).]\n\n18. I believe, that God, as the reward of Christ's undertakings\nfor us, hath exalted him to his own right-hand, as our mediator,\nand given him a name above every name; and hath made him Lord of\nall, and judge of quick and dead: and all this that we who believe\nmight take courage to believe, and hope in God (Eph 1:17-22). 'And\nbeing found in fashion as a man, he humbled himself--unto death,\neven the death of the cross, [where he died for our sins]. Wherefore\nGod also hath highly exalted him; and given him a name--above every\nname: That at the name of Jesus every knee should bow, of things\nheaven, and things in earth, and things under the earth; And that\nevery tongue should confess that Jesus Christ is Lord, to the glory\nof God the Father' (Phil 2:8-11). 'And he commanded us to preach\nunto the people, and to testify that it is he which was ordained\nof God to be the Judge of quick and dead' (Acts 10:42, 17:31).\n'Who verily was foreordained before the foundation of the world,\nbut was manifest in these last times for you, who by him do believe\nin God that raised him up from the dead, and gave him glory; that\nyour faith and hope might be in God' (1 Peter 1:19-21).\n\n19. I believe, that being at the right hand of God in heaven,\nhe doth there effectually exercise the offices of his excellent\npriesthood, and mediatorship, presenting himself continually before\nGod, in the righteousness which is accomplished for us, when he\nwas in the world. For by the efficacy of his blood, he not only\nwent into the holy place, but being there, and having by it obtained\neternal redemption for us; now, as receiving the worth and merit\nthereof from the Father; doth bestow upon us grace, repentance,\nfaith, and the remission of sins: yea he also received for us, the\nHoly Ghost to be sent unto us, to ascertain[4] us of our adoption\nand glory: 'For if he were on earth, he should not be a priest'\n(Heb 8:4). 'Seeing then that we have a great high priest, that is\npassed into the heavens, Jesus the Son of God, let us hold fast our\nprofession' (Heb 4:14). 'For there is one God, and one mediator\nbetween God and men, the man Christ Jesus' (1 Tim 2:5). For 'by his\nown blood he entered in once into the holy place, having obtained\neternal redemption for us.--For Christ is not entered into the\nholy places made with hands, which are the figures of the true; but\ninto heaven itself, now to appear in the presence of God for us'\n(Heb 9:12,24). 'Therefore being by the right hand of God exalted,\nand having received of the Father the promise of the Holy Ghost,\nhe hath shed forth this, which ye now see and hear' (Acts 2:23,\n5:31).[5]\n\n20. I believe, that being there, he shall so continue till the\nrestitution of all things, and then he shall come again in glory,\nand shall sit in judgment upon all flesh. And I believe, that\naccording to his sentence so shall their judgment be. 'Repent ye\ntherefore and be converted, that your sins may be blotted out,\nwhen the times of refreshing shall come from the presence of the\nLord; and he shall send Jesus Christ, which before was preached unto\nyou: whom the heaven must receive until the times of restitution\nof all things,--spoken by the mouth of all his holy prophets since\nthe world began' (Acts 3:19-21). For 'this same Jesus, which is\ntaken up from you into heaven, shall so come in like manner as ye\nhave seen him go into heave' (Acts 1:11). 'For the Lord himself\nshall descend from heaven with a shout, with the voice of the\narchangel, and with the trump of God'; &c. (1 Thess 4:16). 'When\nthe Son of man shall come in his glory, and all the holy angels\nwith him, then shall he sit upon the throne of his glory: And\nbefore him shall be gathered all nations: and he shall separate\nthem one from another, as a shepherd divideth his sheep from the\ngoats. And he shall set the sheep on his right hand, but the goats\non the left. Then shall the king say unto them on his right hand,\nCome, ye blessed of my Father, inherit the kingdom prepared for\nyou from the foundation of the world. Then shall he say also unto\nthem on the left hand, Depart from me, ye cursed, into everlasting\nfire, prepared for the devil and his angels: And these shall\ngo away into everlasting punishment: but the righteous into life\neternal' (Matt 25:31-33,41,46). For 'the day of the Lord will come\nas a thief in the night, in the which the heavens shall pass away\nwith a great noise, and the elements shall melt with fervent heat,\nthe earth also and the works that are therein shall be burned up.\nSeeing then that all these things shall be dissolved, what manner\nof persons ought ye to be in all holy conversation and godliness,\nlooking for and hasting unto the coming of the day of God, wherein\nthe heavens being on fire shall be dissolved, and the elements\nshall melt with fervent heat' (2 Peter 3:10-12).\n\n21. I believe that when he comes, his saints shall have a reward\nof grace, for all their work and labour of love which they showed\nto his name in the world. 'And every man shall receive his own\nreward, according to his own labour' (1 Cor 3:8). 'And then shall\nevery man have praise of God' (4:5). 'And behold, I come quickly;\nand my reward is with me, to give every man according as his work\nshall be' (Rev 22:12). 'Therefore, my beloved brethren, be ye\nstedfast, unmovable, always abounding in the work of the Lord,\nforasmuch as ye know that your labour is not in vain in the\nLord' (1 Cor 15:58). 'Knowing that of the Lord ye shall receive\nthe reward of the inheritance: for ye serve the Lord Christ' (Col\n3:24).\n\nHow Christ is made ours; or by what means this or that man, hath\nthat benefit by him, as to stand just before God now, and in the\nday of judgment.\n\nOf Justification.\n\n1. I believe, we being sinful creatures in ourselves, that no\ngood thing done by us, can procure of God the imputation of the\nrighteousness of Jesus Christ. But that the imputation thereof\nis an act of grace, a free gift without our deserving. 'Being\njustified freely by his grace through the redemption that is in\nChrist Jesus' (Rom 3:24, 5:17). 'Who hath saved us, and called us\nwith an holy calling, not according to our works, but according\nto his own purpose and grace, which was given us in Christ Jesus'\n(2 Tim 1:9).\n\n2. I believe also, That the power of imputing righteousness\nresideth only in God by Christ: 1. Sin being the transgression\nof the law. 2. The soul that hath sinned being his creature, and\nthe righteousness also his, and his only. 'Even as David also\ndescribeth the blessedness of the man, unto whom God imputeth\nrighteousness without works, saying, Blessed are they whose\niniquities are forgiven, and whose sins are covered. Blessed is\nthe man to whom the Lord will not impute sin' (Rom 4:6-8). Hence\ntherefore it is said again, That men 'shall abundantly utter the\nmemory of thy great goodness, and shall sing of thy righteousness'\n(Psa 145:7). 'For he saith to Moses, I will have mercy on whom I\nwill have mercy, and I will have compassion on whom I will have\ncompassion. So then it is not of him that willeth, nor of him\nthat runneth, but of God that showeth mercy' (Rom 9:15,16).\n\n3. I believe, that the offer of this righteousness, as tendered\nin the gospel, is to be received by faith; we still in the very\nact of receiving it, judging ourselves sinners in ourselves. 'Oh\nwretched man that I am! who shall deliver me from the body of this\ndeath? I thank God through Jesus Christ' (Rom 7:24,25). 'Believe\non the Lord Jesus Christ, and thou shalt be saved' (Acts 16:31).\nThe gospel is preached in all nations for the obedience of faith.\n'Being justified freely by his grace through the redemption that\nis in Christ Jesus; whom God hath set forth to be a propitiation,\n[a sacrifice to appease the displeasure of God] through faith in\nhis blood. To declare his righteousness for the remission of sins\nthat are past through the forbearance of God; to declare I say,\nat this time his righteousness: that he might be just, and the\njustifier of him which believeth on Jesus' (Rom 3:24-26). 'Be it\nknown unto you therefore, men and brethren, that through this man\nis preached unto you the forgiveness of sins: And by him all that\nbelieve are justified from all things, from which ye could not be\njustified by the law of Moses' (Acts 13:38,39).\n\n4. I believe, that this faith, as it respecteth the imputation of\nthis righteousness, for justification before God, doth put forth\nitself in such acts, as purely respect the offer of a gift. It\nreceiveth, accepteth of, embraceth, or trusteth to it. 'As many\nas received him to them gave he power to become the sons of God,\neven to them that believe on his name' (John 1:12). 'This is a\nfaithful saying, and worthy of all acceptation, that Christ Jesus\ncame into the world to save sinners; of whom I am chief' (1 Tim\n1:15; Heb 11:13). 'In whom ye also trusted, after that ye heard\nthe word of truth, the gospel of your salvation: In whom also\nafter that ye believed, ye were sealed with that holy spirit of\npromise' (Eph 1:13). I believe therefore, that as to my justification\nfrom the curse of the law, I am, as I stand in myself, ungodly,\nto receive, accept of, embrace, and trust to the righteousness,\nthat is already provided by, and wrapt up in the personal doings\nand sufferings of Christ; it being faith in that, and that only,\nthat can justify a sinner in the sight of God.[6]\n\n5. I believe, that the faith that so doth, is not to be found with\nany but those, in whom the Spirit of God by mighty power doth work\nit: all others being fearful and incredulous, dare not venture\ntheir souls and eternity upon it. And hence it is called the faith\nthat is wrought by the exceeding great and mighty power of God;\nthe faith of the operation of God. And hence it is that others are\nsaid to be fearful, and so unbelieving. These with other ungodly\nsinners must have their part in the lake of fire (Eph 1:18,19;\nCol 2:12; Eph 2:8; Phil 1:19; Rev 21:8).\n\n6. I believe, that this faith is effectually wrought in none, but\nthose which before the world were appointed unto glory. 'And as\nmany as were ordained unto eternal life believed' (Acts 13:48).\n'That he might make known the riches of his glory on the vessels\nof mercy, which he had afore prepared unto glory' (Rom 9:23). 'We\ngive thanks to God always for you all, making mention of you in\nour prayers; remembering without ceasing your work of faith, and\nlabour of love, and patience of hope in our Lord Jesus Christ, in\nthe sight of God;--knowing, brethren beloved, your election of\nGod' (1 Thess 1:2-4). But of the rest he saith, 'ye believe not\nbecause ye are not of my sheep, as I said' (John 10:26), which latter\nwords relate to the 16th verse, which respecteth the election of\nGod.\n\n'Therefore they could not believe, because that Esaias said again,\nHe hath blinded their eyes, and hardened their heart; that they\nshould not see with their eyes, nor understand with their heart,\nand I should heal them' (John 12:39,40).\n\nOf Election.\n\n1. I believe that election is free and permanent, being founded\nin grace, and the unchangeable will of God. 'Even so then at this\npresent time also there is a remnant according to the election\nof grace. And if by grace, then it is no more of works: otherwise\ngrace is no more grace. But if it be of works, then is it no more\nof grace: otherwise work is no more work' (Rom 11:5,6). 'Nevertheless\nthe foundation of God standeth sure, having this seal, the Lord\nknoweth them that are his' (2 Tim 2:19). 'In whom also we have\nobtained an inheritance, being predestinated according to the\npurpose of him who worketh all things after the counsel of his\nown will' (Eph 1:11).\n\n2. I believe, that this decree, choice or election, was before\nthe foundation of the world; and so before the elect themselves,\nhad being in themselves: For 'God who quickeneth the dead, and\ncalleth those things which be not as though they were' (Rom 4:17),\nstays not for the being of things, to determine his eternal purpose\nby; but having all things present to him, in his wisdom, he made\nhis choice before the world was (Eph 1:4; 2 Tim 1:9).\n\n3. I believe, that the decree of election is so far off from\nmaking works in us foreseen, the ground or cause of the choice:\nthat it containeth in the bowels of it, not only the persons, but\nthe graces that accompany their salvation. And hence it is, that\nit is said; we are predestinated 'to be conformed to the image of\nhis Son' (Rom 8:29); not because we are, but 'that we SHOULD be\nholy and without blame before him in love' (Eph 1:4). 'For we are\nhis workmanship, created in Christ Jesus unto good works, which\nGod hath before ordained that we should walk in them' (Eph 2:10).\nHe blessed us according as he chose us in Christ. And hence it\nis again that the salvation and calling of which we are now made\npartakers, is no other than what was given us in Christ Jesus\nbefore the world began; according to his eternal purpose which he\npurposed in Christ Jesus our Lord (Eph 3:8-11; 2 Tim 1:9; Rom 8:29).\n\n4. I believe that Christ Jesus is he in whom the elect are always\nconsidered, and that without him there is neither election,\ngrace, nor salvation. 'Having predestinated us unto the adoption\nof children, by Jesus Christ to himself, according to the good\npleasure of his will, to the praise of the glory of his grace:\nwherein he hath made us accepted in the beloved. In whom we have\nredemption through his blood, the forgiveness of sins, according\nto the riches of his grace.--That in the dispensation of the\nfulness of times, he might gather together in one all things in\nChrist, both which are in heaven, and which are in earth, even\nin him' (Eph 1:5-7,10). 'Neither is there salvation in any other:\nfor there is none other name under heaven given among men, whereby\nwe must be saved' (Acts 4:12).\n\n5. I believe, that there is not any impediment attending the election\nof God, that can hinder their conversion, and eternal salvation.\n'Moreover whom he did predestinate, them he also called: and whom\nhe called, them he also justified: and whom he justified, them\nhe also glorified. What shall we then say to these things? If God\nbe for us, who can be against us?--Who shall lay any thing to the\ncharge of God's elect? It is God that justifieth. Who is he that\ncondemneth?' &c. (Rom 8:30-35). 'What then? Israel hath not obtained\nthat which he seeketh for; but the election hath obtained it,\nand the rest were blinded' (Rom 11:7). 'For Israel hath not been\nforsaken, nor Judah of his God, of the LORD of hosts: though their\nland was filled with sin, against the holy one of Israel' (Jer\n51:5). When Ananias made intercession against Saul, saying, 'Lord, I\nhave heard by many of this man, how much evil he hath done to thy\nsaints at Jerusalem: and here he hath authority from the chief\npriests to bind all that call on thy name.' What said God unto\nhim? 'Go thy way, for he is a chosen vessel unto me, to bear my\nname before the Gentiles, and kings, and the children of Israel'\n(Acts 9:12,15).\n\n6. I believe that no man can know his election, but by his calling.\nThe vessels of mercy, which God afore prepared unto glory, do thus\nclaim a share therein: 'Even us, [say they,] whom he hath called,\nnot of the Jews only, but also of the Gentiles? As he saith also\nin Hosea; I will call them my people, which were not my people,\nand her beloved, which was not beloved' (Rom 9:24,25).\n\n7. I believe therefore, that election doth not forestal or prevent\nthe means which are of God appointed to bring us to Christ, to\ngrace and glory; but rather putteth a necessity upon the use and\neffect thereof; because they are chosen to be brought to heaven\nthat way: that is, by the faith of Jesus Christ, which is the\nend of effectual calling. 'Wherefore the rather, brethren, give\ndiligence to make your calling and election sure' (2 Peter 1:10;\n2 Thess 2:13; 1 Peter 1:12).\n\nOf Calling.\n\nI believe, that to effectual calling, the Holy Ghost must accompany\nthe word of the gospel, and that with mighty power: I mean that\ncalling, which of God is made to be the fruit of electing love.\n'Knowing,' saith Paul to the Thessalonians, 'brethren beloved, your\nelection of God. For our gospel came not unto you in word only,\nbut also in power, and in the Holy Ghost, and in much assurance,'\n&c. (1 Thess 1:4,5). Otherwise men will not, cannot, hear and\nturn. Samuel was called four times, before he knew the voice of\nhim that spake from heaven (1 Sam 3:-610). It is said of them in\nHosea, That as the prophets called them so they went from them;\nand instead of turning to them, 'sacrificed to Baalim, and burned\nincense to graven images' (Hosea 11:2). The reason is, because men\nby nature are not only dead in sins, but enemies in their minds\nby reason of wicked works: the call then is, 'Awake thou that\nsleepest, and arise from the dead, and Christ shall give thee\nlight' (Eph 5:14). Understand, therefore, that effectual calling\nis like that word of Christ that raised Lazarus from the dead;\na word attended with an arm that was omnipotent. 'Lazarus, come\nforth' (John 11:43). It was a word to the dead; but not only so:\nit was a word for the dead; a word that raised him from the dead;\na word that outwent all opposition; and that brought him forth\nof the grave, though bound hand and foot therein (Gal 1:15). And\nhence it is, that calling is sometimes expressed by quickening\n(Eph 2:1,2), awakening, illuminating, or bringing them forth of\ndarkness to light, that amazeth and astonisheth them (Heb 10:32;\nActs 9:6). For as it is a strange thing for a man that lay long\ndead, or never saw the light with his eyes, to be raised out of\nthe grave, or to be made to see that which he could not so much\nas once think of before, so it is with effectual calling. Hence it\nis that Paul, when called, stood 'trembling and was astonished':\nand that Peter saith, 'he hath called us out of darkness into his\nmarvellous light' (1 Peter 2:9; Eph 4:24; Acts 9:6). In effectual\ncalling the voice of God is heard, and the gates of heaven are\nopened:[7] when God called Abraham, he appeared to him in glory.\nThat of Ananias to Saul is experienced but by few. 'The God of\nour fathers hath chosen thee, [saith he,] that thou shouldest know\nhis will, and see that just one, and shouldest hear the voice of\nhis mouth' (Acts 22:14). True, Saul's call was out of the ordinary\nway, but yet as to the matter, and truth of the work, it was no\nother than all the chosen have, viz.\n\n(1.) An effectual awakening about the evil of sin; and especially\nof unbelief (John 16:9). And therefore when the Lord God called\nAdam, he also made unto him an effectual discovery of sin; insomuch\nthat he stript him of all his righteousness (Gen 3). Thus he also\nserved the gaoler (Acts 16:29,30). Yea it is such an awakening, as\nby it, he sees he was without Christ, without hope, and a stranger\nto the commonwealth of Israel, 'and without God in the world' (Eph\n2:12). Oh the dread and amazement that the guilt of sin brings\nwith it, when it is revealed by the God of heaven; and like to\nit is the sight of mercy, when it pleaseth God, who calleth us by\nhis grace, to reveal his Son in us.\n\n(2.) In effectual calling there is great awakenings about the world\nto come, and the glory of unseen things; the resurrection of the\ndead, and eternal judgment; the salvation that God hath prepared\nfor them that love him; with the blessedness that will attend us,\nand be upon us, at the coming of our Lord Jesus Christ, are great\nthings in the soul that is under the awakening calls of God. And\nhence we are said to be called to glory (1 Thess 2:12). 'To the\nobtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14).\n\n(3.) In effectual calling there is also a sanctifying virtue;\nand hence we are said to be called with an holy calling (1 Thess\n4:7), with an 'heavenly calling' (Heb 3:1). Called to glory\nand virtue. 'But ye are a chosen generation, a royal priesthood,\nan holy nation, a peculiar people; that ye should show forth the\npraises of him who hath called you out of darkness into his marvellous\nlight' (1 Peter 2:9). Yea, effectual calling hath annexed to it,\nas its inseparable companion, the promise of thorough sanctification.\n'Faithful is he that calleth you, who also will do it' (1 Thess\n5:24).\n\nOf Faith.\n\nI believe, that effectual calling doth therefore produce, 1.\nFAITH; and therefore it is said, that 'faith cometh by hearing'\n(Rom 10:17); by hearing the word that calleth us 'unto the grace\nof Christ' (Gal 1:6). For by the word that calleth us, is Jesus\nChrist held forth to us; and offered to be our righteousness; and\ntherefore the apostle saith again, that God hath called us 'unto\nthe fellowship of his Son Jesus Christ' (1 Cor 1:9); that is, to\nbe made partakers of the riches of grace, and the righteousness that\nis in him. 2. It produceth hope. It giveth a ground to hope; and\ntherefore hope is said to be the hope of our calling (Eph 1:18).\nAnd again, 'Even as ye are called in one hope of your calling'\n(Eph 4:4). Now the godly wise know, whoso misseth of effectual\ncalling, misseth of eternal life; because God justifieth none\nbut them whom he calleth; and glorifies none but those whom he\njustifies: and therefore it is that Peter said before, 'Make your\ncalling, and [so] your election sure': make it sure, that is, prove\nyour calling right, by the word of God. For whoso staggereth at\nthe certainty of his calling, cannot comfortably hope for a share\nin eternal life. 'Remember the word unto thy servant, upon which\nthou hast caused me to hope. My soul fainteth for thy salvation,\nbut I hope in thy word' (Psa 119:49,81). 3. It produceth repentance;\nfor when a man hath heaven and hell before his eyes (as he will have\nif he be under the power of effectual calling) or when a man hath\na revelation of the mercy and justice of God, with an heart-drawing\ninvitation to lay hold on the tender forgiveness of sins; and\nbeing made also to behold the goodly beauty of holiness; it must\nneeds be, that repentance appears, and puts forth itself, unto\nself-revenging acts, for all its wickedness which in the days of\nignorance it delighted in. And hence is that saying, 'I came not\nto call the righteous, but sinners to repentance' (Mark 2:17). For\nthe effecting of which, the preaching of the word of the kingdom,\nis most proper: 'Repent: for the kingdom of heaven is at hand'\n(Matt 4:17).\n\nOf Repentance.\n\nRepentance is a turning the heart to God in Christ: a turning of\nit from sin, and the devil, and darkness; to the goodness, and\ngrace, and holiness that is in him. Wherefore, they that of old\nare said to repent, are said to loath and abhor themselves, for\nall their abominations. 'I abhor myself,' [said Job,] 'and repent\nin dust and ashes' (Job 42:6, see also Eze 6:9, 20:43, 36:31,\n42:6, 16:63).\n\nGodly repentance doth not only affect the soul with the loathsome\nnature of sin that is past; but filleth the heart with godly\nhatred of sins that yet may come. When Moses feared that through\nhis being overburthened with the care of the children of Israel,\nsome unruly or sinful passions might show themselves in him, what\nsaith he? 'Kill me, I pray thee, out of hand, if I have found\nfavour in thy sight, and let me not see my wretchedness' (Num\n11:15). See also how that which Paul calleth godly repentance,\nwrought in the upright Corinthians, 'Behold,' [saith he,] this self\nsame thing, that ye sorrowed after a godly sort, what carefulness\nit wrought in you, yea, what clearing of yourselves, yea, what\nindignation, yea, what fear, yea, what vehement desire, yea, what\nzeal, yea, what revenge! In all things ye have approved yourselves\nto be clear in this matter (2 Cor 7:11).\n\nOf Love.\n\nIt [effectual calling] produceth also love: wherefore Paul, when\nhe had put the church in remembrance that they were called of\nGod, adds, That concerning brotherly love, they had no need that\nhe should write unto them (1 Thess 4:9). As who should say, If\nGod be so kind to us, to forgive us our sins, to save our souls,\nand to give us the kingdom of heaven; let these be motives beyond\nall other to provoke us to love again. Farther, if we that are thus\nbeloved of God, are made members of one man's body, all partakers\nof his grace, clothed all, with his glorious righteousness, and\nare together appointed to be the children of the next world; why\nshould we not love one another? 'Beloved, if God so loved us, we\nought also to love one another' (1 John 4:11). And truly so we\nshall, if the true grace of God be upon us; because we also see\nthem to be the called of Jesus. Travellers, that are of the same\ncountry, love and take pleasure one in another, when they meet\nin a strange land.[8] Why, we sojourn here in a strange country,\nwith them that are heirs together with us of the promised kingdom\nand glory (Heb 11:9). Now, as I said, this holy love worketh by\nlove: mark, love in God and Christ when discovered, constraineth\nus to love [one another] (2 Cor 5:14).\n\nThe name, therefore, and word, and truth of God in Christ, together\nwith the sincerity of grace, of faith, and holiness in us, are\nthe delightful objects of this love (Psa 119:47,127,132,159, 5:11,\n69:36, 101:6). For it embraceth with delight and complacency, but\nas it discerneth the image of God, and of Christ in the soul, his\npresence in the ministry, and a suitableness in our worship to\nthe word and mind of Christ (Psa 26:8, 27:4, 84:1-4; 1 Thess 5:13;\nPhil 1:3-7; Eph 4:32).\n\nLove also hath a blessed faculty, and heavenly, in bearing and\nsuffering afflictions, putting up wrongs, overlooking the infirmities\nof the brethren, and in serving in all Christian offices the\nnecessities of the saints. 'Charity suffereth long and is kind;\ncharity envieth not; charity vaunteth not itself, is not puffed\nup, doth not behave itself unseemly, seeketh not her own, is not\neasily provoked, thinketh no evil; rejoiceth not in iniquity, but\nrejoiceth in the truth; beareth all things, believeth all things,\nhopeth all things, endureth all things. Charity never faileth' (1\nCor 13:4-8, also 1 Peter 4:8; Gal 5:13). In a word, it designeth\na holy conversation in this world; that God, and Christ, and the\nword of Christ, 'may be glorified thereby' (2 Cor 11:10-12; 1\nPeter 1:12, 3:16).\n\nOf the Scriptures.\n\nTouching which word of God I thus believe and confess, 1. That\nall the holy scriptures are the words of God. 'All scripture is\ngiven by inspiration of God' (2 Tim 3:16). For the prophecy [of\nthe scripture] came not in old time by the will of man: but holy\nmen of God spake as they were moved by the Holy Ghost (2 Peter\n1:21). 2. I believe that the holy scriptures, of themselves, without\nthe addition of human inventions, are able to make the man of God\nperfect in all things; and 'thoroughly to furnish him unto all good\nworks.' They are able 'to make thee wise unto salvation, through\nfaith which is in Christ Jesus' (2 Tim 3:15). And to instruct thee\nin all other things, that either respect the worship of God, or\nthy walking before all men (2 Tim 3:17; 2 Peter 1:19-21). 3. I\nbelieve the great end why God committed the scriptures to writing\nwas; that we might be instructed to Christ, taught how to believe\n(1 John 5:13), [and be] encouraged to patience and hope, for the\ngrace that is to be brought unto us at the revelation of Jesus\nChrist (John 20:31; Rom 15:4). Also that we might understand what\nis sin, and how to avoid the commission thereof. 'Concerning the\nworks of men [said David] by the word of thy lips, I have kept me\nfrom the paths of the destroyer' (Psa 17:4). 'Through thy precepts\nI get understanding: therefore I hate every false way' (Psa 119:104).\n'Thy word have I hid in mine heart, that I might not sin against\nthee' (Psa 119:11). 4. I believe that they cannot be broken, but\nwill certainly be fulfilled in all the prophecies, threatenings,\nand promises, either to the salvation or damnation of men. They\nare like that flying roll, that will go over all the earth to cut\noff and curse (Ze 5:2-4). In them is contained also the blessing,\nthey preach to us also the way of salvation (Gal 3:8). 'Beware,\ntherefore, lest that come upon you, which is spoken of in the\nprophets; Behold, ye despisers, and wonder, and perish:[9] for I\nwork a work in your days, a work which ye shall in no wise believe,\nthough a man declare it unto you' (Acts 13:40,41, see also John\n10:35, 12:37-41, 3:17-19). 5. I believe that Jesus Christ, by the\nword of the scriptures, will judge all men at the day of doom;\nfor that is the book of the law of the Lord, according to Paul's\ngospel (John 12:44-50; Rom 2:16). 6. I believe, that this God\n'made the world and all things [that are] therein' (Acts 17:24),\nfor 'in six days the Lord made heaven and earth, the sea, and all\nthat in them is' (Exo 20:11). Also, that after the time of the\nmaking thereof, he disposed of it to the children of men, with a\nreserve thereof for the children of God, that should in all ages\nbe born thereunto. 'When the Most High divided to the nations their\ninheritance, when he separated the sons of Adam, he set the bounds\nof the people according to the number of the children of Israel'\n(Deut 32:8), for as he 'made of one blood all nations of men for\nto dwell on all the face of the earth, [so he] hath determined\nthe times before appointed, and the bounds of their habitation'\n(Acts 17:26).\n\nOf Magistracy.\n\nI believe, that magistracy is God's ordinance, which he hath\nappointed for the government of the whole world; and that it is a\njudgment of God, to be without those ministers of God, which he\nhath ordained to put wickedness to shame (Ju 18:7). 'Whosoever\ntherefore resisteth the power, resisteth the ordinance of God:\nand they that resist shall receive to themselves damnation. For\nrulers are not a terror to good works, but to the evil. Wilt thou\nnot then be afraid of the power? do that which is good, and thou\nshalt have praise of the same: for he is the minister of God to\nthee for good. But if thou do that which is evil, be afraid; for\nhe beareth not the sword in vain: for he is the minister of God, a\nrevenger to execute wrath upon him that doeth evil. Wherefore ye\nmust needs be subject, not only for wrath, but also for conscience\nsake. For this cause pay ye tribute also: for they are God's\nministers, attending continually upon this very thing' (Rom 13:2-6).\nMany are the mercies we receive, by a well qualified magistrate,\nand if any shall at any time be otherwise inclined, let us shew\nour Christianity in a patient suffering, for well doing, what it\nshall please God to inflict by them.[10]\n\n\n\nA REASON OF MY PRACTICE IN WORSHIP.\n\nHaving thus made confession of my faith, I now come to shew you my\npractice in worship, with the reasons thereof. The which I shall\nhave occasion to touch, under two distinct heads.\n\nI. With whom I dare not hold communion.\n\nII. With whom I dare.\n\nOnly, first, note, that by the word communion, I mean fellowship\nin the things of the kingdom of Christ, or that which is commonly\ncalled church communion, the communion of saints. For in civil\naffairs, and in things of this world that are honest, I am not\naltogether tied up from the fornicators thereof (1 Cor 5:9,10);\nwherefore in my following discourse understand me in the first\nsense:--Now, then,\n\nFIRST, I dare not have communion with them that profess not faith\nand holiness; or that are not visible saints by calling: but note,\nthat by this assertion, I meddle not with the elect; but as he\nis a visible saint by calling; neither do I exclude the secret\nhypocrite, if he be hid from me by visible saintship. Wherefore I\ndare not have communion with men from a single supposition, that\nthey may be elect, neither dare I exclude the other from a single\nsupposing that he may be a secret hypocrite. I meddle not here with\nthese things; I only exclude him that is not a visible saint. Now\nhe that is visibly or openly profane, cannot be then a visible\nsaint; for he that is a visible saint must profess faith, and\nrepentance, and consequently holiness of life: and with none else\ndare I communicate.\n\nFirst, Because God himself hath so strictly put the difference,\nboth by word and deed; for from the beginning, he did not only\nput a difference between the seed of the woman and the children\nof the wicked (Gen 3:15), only the instinct of grace and change of\nthe mind is his own, but did cast out from his presence the father\nof all the ungodly, even cursed Cain, when he shewed himself openly\nprofane, and banished him to go into the land of the runnagate,\nor vagabond, where from God's face, and so the privileges of the\ncommunion of saints, he was ever after hid (Gen 4:8-16).\n\nBesides, when after this, through the policy of Satan, the children\nof Cain, and the seed of Seth, did commix themselves in worship,\nand by that means had corrupted the way of God: what followed, but\nfirst, God judged it wickedness, raised up Noah to preach against\nit, and after that, because they would not be reclaimed, he brought\nthe flood upon the whole world of these ungodly; and saved only\nNoah alive, and his because he had kept himself righteous (Gen\n6:1-13)[11]. Here I could enlarge abundantly, and add many more\ninstances of a like nature, but I am here only for a touch upon\nthings.\n\nSecond, Because it is so often commanded in the scriptures, That\nall the congregation should be holy. 'I am the Lord your God: ye\nshall therefore sanctify yourselves, and ye shall be holy; for I\nam holy' (Lev 11:44). 'Ye shall be holy, for I the Lord your God\nam holy' (19:2). 'Sanctify yourselves therefore, and be ye holy:\nfor I am the Lord your God' (20:7; 1 Peter 1:15,16). Besides, 1.\nThe gates of the temple were to be shut against all other. 'Open\nye the gates, that the righteous nation which keepeth the truth\nmay enter in' (Isa 26:2). 'This gate of the Lord, into which the\nrighteous shall enter' (Psa 118:20). 'Thus saith the Lord God:\nNo stranger, uncircumcised in heart, nor uncircumcised in flesh,\nshall enter into my sanctuary, of any stranger that is among the\nchildren of Israel' (Eze 44:9). 2. Because the things of worship\nare holy; 'Be ye clean that bear the vessels of the Lord' (Isa\n52:11). 3. Because all the limits and bounds of communion are holy.\n'This is the law of the house; Upon the top of the mountain, the\nwhole limit thereof--shall be most holy. Behold, this is the law\nof the house' (Eze 43:12)[12].\n\nThird, I dare not have communion with them; because the example\nof New Testament churches before us, have been a community of\nvisible saints. Paul, to the Romans, writes thus: 'To all that be\nin Rome, beloved of God, called to be saints' (1:7). And to the\nrest of the churches thus: 'Unto the church of God which is at\nCorinth, to them that are sanctified in Christ Jesus; called to\nbe saints' (1 Cor 1:2). 'To the saints which are at Ephesus, and\nto the faithful in Christ Jesus' (Eph 1:1). 'To all the saints\nwhich are at Philippi, with the bishops and deacons' (Phil 1:1).\n'To the saints and faithful brethren in Christ which are at Colosse'\n(Col 1:2). 'To the church of the Thessalonians, which is in God\nthe Father, and in the Lord Jesus Christ,' &c. (1 Thess 1:1).Thus\nyou see under what denomination those persons went of old, who\nwere counted worthy to be members of a visible church of Christ.\nBesides, the members of such churches go under such characters as\nthese.\n\n(1.) 'The called of Christ Jesus' (Rom 1:6). (2.) Men that have\ndrank into the Spirit of Jesus Christ (1 Cor 12:13). (3.) Persons\nin whom was God the Father (Eph 4:6). (4.) They were all made\npartakers of the joy of the gospel (Phil 1:7). (5.) Persons that\nwere circumcised inwardly (Col 2:11). (6.) Persons that turned\nfrom idols to serve the living and true God (1 Thess 1:9). (7.)\nThose that were the body of Christ, and members in particular,\nthat is, those that were visibly such; because they made profession\nof faith, of holiness, of repentance, of love to Christ, and of\nself-denial, at their receiving into fellowship.\n\nFourth, I dare not hold communion with the open profane.\n\n(1.) Because it is promised to the church, that she shall dwell\nby herself; that is, as she is a church, and spiritual; Lo, the\npeople shall dwell alone, and shall not be reckoned among the\nnations (Num 23:9). (2.) Because this is their privilege. 'But\nye are a chosen generation, a royal priesthood, an holy nation,\na peculiar people; that ye should shew forth the praises of him\nwho hath called you out of darkness into his marvellous light'\n(1 Peter 2:9,10). (3.) Because this is the fruit of the death of\nChrist, 'who gave himself for us, that he might redeem us from\nall iniquity, and purify unto himself a peculiar people, zealous\nof good works' (Titus 2:14). (4.) Because this is the commandment:\n'Save yourselves from this untoward generation' (Acts 2:40). (5.)\nBecause with such it is not possible we should have true and spiritual\ncommunion. Be ye not unequally yoked together with unbelievers:\nfor what fellowship hath righteousness with unrighteousness? and\nwhat communion hath light with darkness? And what concord hath\nChrist with Belial? or what part hath he that believeth with an\ninfidel? And what agreement hath the temple of God with idols?\nfor ye are the temple of the living God, as God hath said, I will\ndwell in them and walk in them; and I will be their God, and they\nshall be my people. Wherefore come out from among them, and be ye\nseparate, saith the Lord, and touch not the unclean thing; and I\nwill receive you, and will be a Father unto you,--saith the Lord\nAlmighty (2 Cor 6:14-18).\n\nFifth, I dare not hold communion with the open profane. Because\n\n(1.) This would be ploughing with an ox, and an ass together\n(Deut 22:10): heavenly persons suit best for communion in heavenly\nmatters. (2.) It subjecteth not the nature of our discipline,\nwhich is not forced, but free,[13] in a professed subjection to\nthe will and commandment of Christ: others being excluded by God's\nown prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5).\nPaul also, when he exhorteth Timothy to follow after righteousness,\nfaith, charity, peace, &c., (which are the bowels of church\ncommunion,) he saith, do it 'with them that call on the Lord, out\nof a pure heart' (2 Tim 2:22).\n\nSixth, In a word, to hold communion with the open profane, is most\npernicious and destructive. (1.) 'Twas the wicked multitude that\nfell a lusting, and that tempted Christ in the desert (Num 11:4).\n(2.) It was the profane heathen, of whom Israel learned to worship\nidols. They 'were mingled among the heathen, and learned their\nworks. And served their idols; which were a snare unto them' (Psa\n106:35,36). (3.) It is the mingled people that God hath threatened\nto plague with those deadly punishments of his, with which he hath\nthreatened to punish Babylon itself; saying, When a sword is upon\nher liars, her mighty, her chariots, and treasures; a sword also\nshall be upon the mingled people that are in the midst of her.\n\nAnd no marvel: for, (1.) Mixed communion polluteth the ordinances\nof God. Say to the rebels, saith the Lord God, 'Let it suffice\nyou of all your abominations, in that ye have brought into my\nsanctuary strangers, uncircumcised in heart, and uncircumcised in\nflesh, to be in my sanctuary, to pollute it, even my house, when\nye offer my bread, the fat and the blood, and they have broken\nmy covenant, because of all your abominations' (Eze 44:6,7). (2.)\nIt violateth he law. 'Her priests have violated my law, and have\nprofaned mine holy things: [how] They have put no difference\nbetween the holy and profane, neither have they shewed difference\nbetween the unclean and the clean' (Eze 20:26). (3.) It profaneth\nthe holiness of God. 'Judah hath dealt treacherously, and an\nabomination is committed in Israel and in Jerusalem; for Judah\nhath profaned the holiness of the Lord which he loved, and hath\nmarried the daughter of a strange god' (Mal 2:11). (4.) It defileth\nthe truly gracious. 'Know ye not that a little leaven leaveneth\nthe whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest\nany root of bitterness springing up trouble you, and thereby many\nbe defiled' (Heb 12:15).\n\nLastly, To conclude, it provoketh God to punish with severe\njudgments: And therefore heed well. (1.) As I said before, The\ndrowning of the whole world was occasioned by the sons of God\ncommixing themselves with the daughters of men; and the corruption\nof worship that followed thereupon (Gen 6, 7). (2.) He sent a\nplague upon the children of Israel, for joining themselves unto\nthe people of Moab; and for following their abominations in worship\n(Num 25:1-5; Josh 22:17): and let no man think, that now I have\naltered the state of the question: for it is all one with the\nchurch to communicate with the profane; and to sacrifice and offer\ntheir gifts to the devil (Deut 32:16-19; Psa 106:36-40)[14]: the\nreason is, because such have by their sin forsaken the protection\nof heaven, and are given up to their own heart-lusts; and left to\nbe overcome of the wicked, to whom they have joined themselves\n(Deut 12, 7:1-6). join not yourselves, said God, to the wicked,\nneither in religion nor marriages; 'For they will turn away thy\nson from following me, that they may serve other gods: so will\nthe anger of the Lord be kindled against you, and destroy thee\nsuddenly' (Deut 7:5). 'Did not Solomon king of Israel sin by these\nthings? yet among many nations was there no king like him who was\nbeloved of his God' (Neh 13:26). Hear how Paul handleth the point;\n'But I say, that the things which the Gentiles [or openly profane]\nsacrifice, they sacrifice to devils, and not to God; and I would\nnot that ye should have fellowship with devils. Ye cannot drink\nthe cup of the Lord, and the cup of devils: Ye cannot be partakers\nof the table of the Lord, and of the table of devils. Do we provoke\nthe Lord to jealousy? Are we stronger than he?' (1 Cor 10:20-22).\nI conclude, that therefore it is an evil, and a dangerous thing\nto hold church communion with the openly profane and ungodly. It\npolluteth his ordinances: it violateth his law: it profaneth his\nholiness: it defileth his people; and provoketh the Lord to severe\nand terrible judgments.\n\nObject. But we can prove in all ages [that] there have been the\nopen profane in the church of God.\n\nAns. In many ages indeed it hath been so: but mark, they appeared\nnot such, when first they were received unto communion (Exo 12:48),\nneither were they with God's liking, as such, to be retained among\nthem, but in order to their admonition, repentance and amendment\nof life: of which, if they failed, God presently threatened the\nchurch; and either cut them off from the church, as he did the\nidolators, fornicators, murmurers, tempters, sabbath breakers; with\nKorah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25;\nNum 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze\n22, 23) or else cut off them with the church and all, as he served\nthe ten tribes at one time, and the two tribes at another. 'My\nGod will cast them away, because they did not hearken unto him:\nand they shall be wanderers among the nations' (Hosea 9:17). I\nmight here greatly enlarge, but I intend brevity; yet let me tell\nyou, that when Nehemiah understood by the book of the law of the\nLord, that the Ammonite and the Moabite should not come into the\ncongregation of God: 'They separated from Israel all the mixed\nmultitude' (Neh 13:1-3). Many have pleaded for the profane, that\nthey should abide in the church of God; but such hath not considered,\nthat God's wrath at all times hath with great indignation been\nshewed against such offenders and their conceits. Indeed they like\nnot for to plead for them under that notion, but rather as Korah,\nand his company: 'All the congregation are holy every one of them'\n(Num 16:3). But it maketh no matter by what name they are called;\nif by their deeds they shew themselves openly wicked: for names and\nnotions sanctify not the heart and nature; they make not virtues\nof vice, neither can it save such advocates from the heavy curse\nboth of God and men (Prov 17:15, 24:24). 'The righteous men, they\nshall judge them after the manner of adulteresses, and after the\nmanner of women that shed blood; because they are adulteresses,\nand blood is in their hands' (Eze 23:45).\n\nSECOND, Thus have I shewed you with whom I dare not have communion:\nand now to shew you with whom I dare. But in order thereto, I\ndesire you\n\nFirst, To take notice; That touching shadowish, or figurative\nordinances; I believe that Christ hath ordained but two in his\nchurch, viz., Water baptism and the supper of the Lord: both which\nare of excellent use to the church in this world; they being to\nus representations of the death and resurrection of Christ; and\nare, as God shall make them, helps to our faith therein. But I\ncount them not the fundamentals of our Christianity, nor grounds\nor rule to communion with saints: servants they are, and our\nmystical ministers, to teach and instruct us in the most weighty\nmatters of the kingdom of God: I therefore here declare my reverent\nesteem of them; yet dare not remove them, as some do, from the\nplace and end, where by God they are set and appointed; nor ascribe\nunto them more than they were ordered to have in their first and\nprimitive institution. It is possible to commit idolatry even with\nGod's own appointments: but I pass this, and come to the thing\npropounded.\n\nSecond, then, I dare have communion, church communion, with those\nthat are visible saints by calling: with those that, by the word\nof the gospel, have been brought over to faith and holiness: and\nit maketh no matter to me, what their life was heretofore, if they\nnow be 'washed,' if they be 'sanctified,' if they be 'justified in\nthe name of the Lord Jesus, and by the Spirit of our God' (1 Cor\n6:11). Now in order to the discovery of this faith and holiness,\nand so to fellowship in church communion: I hold it requisite\nthat a faithful relation be made thereof by the party thus to be\nreceived; yea, if need be, by witnesses also, for the satisfaction\nof the church, that she may receive in faith and judgment, such\nas best shall suit her holy profession (Acts 9:26-28; 1 Cor 16:10;\n2 Cor 8:23). Observe it; these texts do respect extraordinary\nofficers; and yet see, that in order to their reception by the\nchurch, there was made to them a faithful relation of the faith\nand holiness of those very persons; for no man may intrude himself\nupon, or thrust himself upon, or thrust himself into a church of\nChrist; without the church have first the knowledge and liking of\nthe person to be received: if otherwise, there is a door opened\nfor all the heretics in the world; yea, for devils also if they\nappear in human shapes. But Paul shows you the manner of receiving,\nby pleading (after some disgrace thrown upon him by the false\napostles) for his own admission of his companions: 'Receive us,\n[saith he,] we have wronged no man, we have corrupted no man; we\nhave defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If\nTimotheus come, [saith he,] see that he may be with you without\nfear: for he worketh the work of the Lord, as I also do' (1 Cor\n16:10). Also, when Paul supposed that Titus might be suspected by\nsome; see how he pleads for him: If 'any do enquire of Titus, he\nis my partner and fellow-helper concerning you: or our brethren\nbe enquired of, they are the messengers of the churches, and the\nglory of Christ' (2 Cor 8:23). Phebe also, when she was to be\nreceived by the church at Rome; see how he speaketh in her behalf:\n'I commend unto you Phebe our sister, which is a servant of the\nchurch which is sat Cenchrea: that ye receive her in the Lord,\nas becometh saints, and that ye assist her in whatsoever business\nshe hath need of you; for she hath been a succourer of many, and\nof myself also' (Rom 16:1,2). Yea, when the apostles and brethren\nsent their epistles from Jerusalem to Antioch; under what characters\ndo those go, that were the messengers to them? 'It seemed good\nunto [the Holy Ghost and to] us,--to send chosen men unto you with\nour beloved Barnabas and Paul, men that have hazarded their lives\nfor the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now\nthough the occasions upon which these commendations were written\nwere not simply, or only, in order to church relation, but also\nfor other causes; yet because the persons concerned were of the\nchurches to be received as faithful, and such who would partake\nof church privileges with them, they have, therefore, their faith\nand faithfulness related to the churches, as those that were\nparticularly embodied there. Besides Timothy and Titus being\nextraordinary officers, stood as members and officers in every\nchurch where they were received. Likewise Barnabas and Saul, Judas\nand Silas, abode as members and officers where they were sent.\nIt was requisite, therefore, that the letters of recommendation\nshould be in substance the same with that relation that ought to\nbe made to the church, by or for the person that is to be embodied\nthere. But to return, I DARE HAVE COMMUNION, CHURCH COMMUNION,\nWITH THOSE THAT ARE VISIBLE SAINTS BY CALLING.\n\nQuest. But by what rule would you receive them into fellowship\nwith yourselves?\n\nAns. Even by a discovery of their faith and holiness, and their\ndeclaration of willingness to subject themselves to the laws and\ngovernment of Christ in his church.\n\nQuest. But do you not count that by water baptism, and not otherwise,\nthat being the initiating and entering ordinance; they ought to\nbe received into fellowship?\n\nAns. No; But tarry, and take my sense with my word. For herein\nlies the mistake, To think that because in time past baptism was\nadministered upon conversion, that therefore it is the initiating\nand entering ordinance into church communion: when by the word no\nsuch thing is testified of it. Besides, that it is not so will be\nmanifest, if we consider the nature and power of such an ordinance.\n\nThat ordinance then, that is, the initiating or entering ordinance\n[as before] doth give to them that partake thereof a right to,\nand a being of, membership with that particular church by which\nit is administered. I say, a right to, and a being of, membership,\nwithout the addition of another church act. This is evident by the\nlaw of circumcision, which was the initiating law of old; for by\nthe administration of that very ordinance, the partaker thereof\nwas forthwith a member of that congregation, without the addition\nof another church act (Gen 17). This is declared in its first\ninstitution, and therefore it is called the token of the covenant.\nThe token or sign of righteousness, of Abraham's faith, and of the\nvisible membership of those that joined themselves to the church\nwith him; the very inlet into church communion that gave a being\nof membership among them. And thus Moses himself expounds it;\n'every man's servant, that is bought for money, when thou hast\ncircumcised him, then shall eat' of the passover (Exo 12:44), without\nthe addition of another church act, to empower him thereunto; his\ncircumcision hath already given him a being there, and so a right\nto, and privilege in church relation: 'A foreigner and an hired\nservant shall not eat thereof, [because not circumcised]. And when\na stranger shall sojourn with thee, and will keep the passover to\nthe LORD, let all his males be circumcised, and then let him come\nnear and keep it; [For then he is one of the church] and he shall\nbe as one born in the land: for no uncircumcised person shall eat\nthereof' (Exo 12:48). Neither could any other thing, according to\nthe law of circumcision, give the devoutest person that breathed\na being of membership with them. 'He that is born in thy house,\nand he that is bought with thy money, must needs be circumcised:--and\nthe uncircumcised man child, whose flesh of his foreskin is not\ncircumcised, that soul shall be cut off from his people' (Gen\n17:13,14). Note then, that that which is the initiating ordinance\nadmitteth none into church communion but these that first partake\nthereof. The angel sought to kill Moses himself, for attempting\nto make his child a member without it (Exo 4:24-26). Note again,\nthat as it admitteth of none to membership without it; so as I\nsaid, the very act of circumcising them, without the addition of\nanother church act, gave them a being of membership with that\nvery church, by whom they were circumcised. But none of this can\nbe said of baptism. First, there is none debarred or threatened\nto be cut off from the church, if they be not first baptized.\nSecondly, Neither doth it give to the person baptized a being\nof membership with this or that church, by whose members he hath\nbeen baptized. John gathered no particular church, yet was he the\nfirst and great baptizer with water; he preached Christ to come,\nand baptized with the baptism of repentance, and left his disciples\nto be gathered by him (Acts 19:3-5). 'And unto him shall the\ngathering of the people be' (Gen 49:10). Besides, after Christ's\nascension, Philip baptized the eunuch, but made him by that no\nmember of any particular church,. We only read, that Philip was\ncaught away from him, and that the eunuch saw him no more, but\nwent on his way rejoicing to his master and country of Ethiopia\n(Acts 8:35-40). Neither was Cornelius made a member of the church\nat Jerusalem, by his being baptized at Peter's command at Cesarea\n(Acts 10, 11). Neither were they that were converted at Antioch,\nby them that were scattered from the church at Jerusalem, by their\nbaptism, if they were baptized [in water] at all, joined to the\nchurch at Jerusalem (Acts 11:19). No, they were after gathered and\nembodied among themselves by other church acts (Acts 16). What\nshall I say? into what particular church was Lydia baptized by\nPaul, or those first converts at Philippi? Yea even in the second\nof the Acts, baptizing and adding to the church appear to be acts\ndistinct: but if baptism were the initiating ordinance, then was\nhe that was baptized made a member; made a member of a particular\nchurch, by the very act of water baptism. Neither ought any by God's\nordinance to have baptized any, but with respect to the admitting\nthem by that act to a being of membership in this particular church.\nFor if it be the initiating ordinance, it entereth them into the\nchurch: What church? Into a visible church. Now there is no church\nvisible but that which is particular; the universal being utterly\ninvisible, and known to none but God. The person then that is\nbaptized stands by that a member of no church at all, neither of\nthe visible, nor yet of the invisible. A visible saint he is, but\nnot made so by baptism; for he must be a visible saint before,\nelse he ought not to be baptized (Acts 8:37, 9:17, 16:33).\n\nTake it again; Baptism [in water] makes thee no member of the\nchurch, neither particular nor universal: neither doth it make\nthee a visible saint: It therefore gives thee neither right to\nnor being of membership at all.\n\nQuest. But why then were they baptized?\n\nAns. That their own faith by that figure might be strengthened in\nthe death and resurrection of Christ. And that themselves might\nsee, that they have professed themselves dead, and buried, and\nrisen with him to newness of life (Col 2:12; Rom 6:4). It did not\nseal to the church that they were so (their satisfaction as to\nthat arose from better arguments) but taught the party himself\nthat he ought so to be. Farther, it confirmed to his own conscience\nthe forgiveness of sins, if by unfeigned faith he laid hold upon\nJesus Christ (Gal 3:26; 1 Cor 15:29; Acts 2:38, 22:16; 1 Peter\n3:21). Now then, if baptism be not the initiating ordinance, we\nmust seek for entering some other way, by some other appointment\nof Christ, unless we will say that without rule, without order,\nand without an appointment of Christ, we may enter into his visible\nkingdom. The church under the law had its initiating and entering\nordinance: it must not therefore be, unless we should think that\nMoses was more punctual and exact than Christ, but that also our\nLord hath his entering appointment. Now that which by Christ is\nmade the door of entrance into the church, by that we may doubtless\nenter; and seeing baptism is not that ordinance, we ought not to\nseek to enter thereby, but may with good conscience enter without\nit.\n\nQuest. But by what rule then would you gather persons into church\ncommunion?\n\nAns. Even by that rule by which they are discovered to the church\nto be visible saints; and willing to be gathered into their body\nand fellowship. By that word of God therefore, by which their\nfaith, experience and conversation, being examined, is found good;\nby that the church should receive them into fellowship with them.\nMark; not as they practice things that are circumstantial, but as\ntheir faith is commended by a word of faith, and their conversation\nby a moral precept. Wherefore that is observable, that after Paul\nhad declared himself sound of faith, he falls down to the body\nof the law: 'Receive us, [saith he,] we have wronged no man, we\nhave corrupted no man, we have defrauded no man.' He saith not, I\nam baptized, but I have wronged no man, &c. (2 Cor 7:2, see also\n5:18-21). And if churches after the confession of faith made more\nuse of the ten commandments, to judge of the fitness of persons\nby; they might not exceed by this seeming strictness, Christian\ntenderness towards them they receive to communion.\n\nI will say therefore, that by the word of faith, and of good\nworks, moral duties gospelized, we ought to judge of the fitness\nof members by, by which we ought also to receive them to fellowship:\nFor he that in these things proveth sound, he hath the antitype\nof circumcision, which was before the entering ordinance. 'For he\nis not a Jew, which is one outwardly; neither is that circumcision,\nwhich is outward in the flesh. But he is a Jew, which is one\ninwardly; and circumcision is that of the heart, in the spirit,--whose\npraise is not of men, but of God' (Rom 2:28,29: Phil 3:1-4). Now\na confession of this by word and life, makes this inward circumcision\nvisible; when you know him therefore to be thus circumcised, you\nought to admit him to the Lord's passover: he, if any, hath a share\nnot only in church communion, but a visible right to the kingdom\nof heaven. Again, 'For the kingdom of God, [or our service to\nChrist] is not meat and drink, but righteousness, peace and joy\nin the Holy Ghost. For he that in these things serveth Christ,\nis acceptable to God, and approved of men' (Rom 14:17,18; Deut\n28:47). By which word Righteousness, he meaneth as James doth, the\nroyal law, the perfect law, which is the moral precept evangelized,\nor delivered to us by the hand of Christ (John 2:8.9). The law was\ngiven twice on Sinai: the last time it was given with a proclamation\nof grace and mercy of God, and of the pardon of sins going before\n(Exo 19, 34:1-10). The second giving is here intended; for so\nit cometh after faith, which first receiveth the proclamation of\nforgiveness; hence we are said to do this righteousness in the joy\nand peace of the Holy Ghost. Now he that in these things serveth\nChrist, is accepted of God, and approved of men. For who is he\nthat can justly find fault with him, that fulfilleth the royal\nlaw from a principle of faith and love. 'If ye fulfil the royal\nlaw according to the scripture, Thou shalt love thy neighbour as\nthyself, ye do well'; ye are approved of men. Again, he that hath\nloved another hath fulfilled the law, for love is the fulfilling\nof the law. He then that serveth Christ according to the royal law,\nfrom faith and love going before, he is a fit person for church\ncommunion; God accepteth him, men approve him. Now that the royal\nlaw is the moral precept, read the place (John 2:8-12). It is also\ncalled the law of liberty, because the bondage is taken away by\nforgiveness going before; and this is it by which we are judged,\nas is said, meet or unmeet for church communion, &c.\n\nTherefore I say, the rule by which we receive church-members,\nit is the word of the faith of Christ, and of the moral precept\nevangelized, as I said before, I am 'under the law to Christ,'\nsaith Paul (1 Cor 9:21). So when he forbiddeth us communion with\nmen, they be such as are destitute of the faith of Christ, and\nlive in the transgression of a moral precept: 'I have written unto\nyou, [saith he,] not to keep company, if any man that is called a\nbrother be a fornicator, or covetous, or an idolater, or a railer,\nor a drunkard, or an extortioner, with such an one no not to eat'\n(1 Cor 5:11). He saith not, if any man be not baptized [in water],\nhave not hands laid on him, or join with the unbaptized, these are\nfictious, scriptureless notions. 'For this, Thou shalt not commit\nadultery, Thou shalt not kill, Thou shalt not steal, thou shalt\nnot bear false witness, Thou shalt not covet; And if there be any\nother commandment, it is briefly comprehended in this saying,\nnamely, Thou shalt love thy neighbour as thyself. Love worketh\nno ill to his neighbour: therefore love is the fulfilling of the\nlaw' (Rom 13:9,10). The word of faith, and the moral precept,\nis that which Paul enjoins the Galatians and Philippians, still\navoiding outward circumstances: hence therefore when he had to the\nGalatians treated of faith, he falls point blank upon moral duties.\n'For in Christ Jesus neither circumcision availeth anything, nor\nuncircumcision, but a new creature. And as many as walk according\nto this rule, peace be on them, and mercy, and upon the Israel of\nGod' (Gal 6:15,16). As many as walk according to this rule: What\nrule? The rule by which men are proved new creatures: The word\nof faith, and the moral precept. Wherefore Paul exhorteth the\nEphesians not to walk, 'as other Gentiles, in the vanity of their\nmind'; seeing they had received Christ, and had 'heard him, and\nhad been taught by him as the truth is in Jesus.' That they would\nput off the old man; what is that? Why, 'the former conversation,'\nwhich is 'corrupt according to the deceitful lusts'; lying,\nanger, sin, giving place to the devil, corrupt communication, all\nbitterness, wrath, clamour, evil-speaking, with all malice. And\nthat they would 'put on the new man.' What is that? That which is\n'created in righteousness and true holiness'; a being 'renewed\nin the spirit' of their mind, and a putting away all these things\n(Eph 4). 'For in Christ Jesus'; these words are put in, on purpose\nto shew us the nature of New Testament administrations, and how\nthey differ from the old. In Moses an outward conformity to an\noutward and carnal ordinance, was sufficient to give (they subjecting\nthemselves thereto) a being of membership with the Jews; but in\nChrist Jesus it is not so; of Abraham's flesh was the national\nJewish congregation; but it is Abraham's faith that makes New\nTestament churches: They that are of faith, are the children of\nfaithful Abraham. They that are of faith, the same are the children\nof Abraham (Gal 3:7-9). So then the seed being now spiritual,\nthe rule must needs be spiritual also, viz. The word of faith\nand holiness. This is the gospel concision knife, sharper than\nany two-edged sword; and that by which New Testament saints are\ncircumcised in heart, ears, and lips. 'For in Christ Jesus,' [is]\nno outward and circumstantial thing, but the new creature; none\nare subjects of the visible kingdom of Christ but visible saints\nby calling: now that which manifesteth a person to be a visible\nsaint, must be conformity to the word of faith and holiness. 'And\nthey that are Christ's, have crucified the flesh with the affections\nand lusts' (Gal 5:24). Hearken how delightfully Paul handleth the\npoint: The new creatures are the Israel of God. The new creature\nhath a rule by himself to walk by; and as many as walk according\nto this rule, peace be on them, and mercy, and upon the Israel\nof God. Paul to the Philippians commandeth as much; where treating\nof his own practice in the doctrine of faith and holiness, requireth\nthem to walk by the same rule, to mind the same thing. I desire\nto be found in Christ, saith he, I reach forward toward the things\nthat are before; my conversation is in heaven, and flatly opposite\nto them whose God is their belly, who glory in their shame, and\nwho mind earthly things. Brethren, saith he, 'be followers together\nof me, and mark them which walk so' (Phil 3:17). Mark them; for\nwhat? For persons that are to be received into fellowship, and the\nchoicest communion of saints. And indeed this is the safest way to\njudge of the meetness of persons by: for take away the confession\nof faith and holiness; and what can distinguish a Christian from\na Turk? He that indeed receiveth faith, and that squareth his life\nby the royal, perfect, moral precept; and that walketh therein,\nin the joy and peace of the Holy Ghost, no man can reject him; he\ncannot be a man if he object against him; not a man in Christ;\nnot a man in understanding. 'The law is not made for a righteous\nman'; neither to debar him the communion of saints if he desire\nit, nor to cast him out if he were in. 'But for the lawless\nand disobedient, for the ungodly and for sinners, for unholy and\nprofane, for murderers of fathers and murderers of mothers, for\nmanslayers, for whoremongers, for them that defile themselves\nwith mankind, for men-stealers, for liars, for perjured persons,\nand if there be any other thing that is contrary to sound doctrine;\naccording to the glorious gospel of the blessed God, which was\ncommitted to my trust' (1 Tim 1:9-11). Paul also, when he would\nleave an everlasting conviction upon the Ephesians, concerning his\nfaith and holiness, treating first of the sufficiency of Christ's\nblood, and the grace of God to save us; he adds, 'I have coveted\nno man's silver, or gold, or apparel,' he bringeth them to the\nmoral precept, to prove the sincerity of his good conversation\nby (Acts 20:33). And when men have juggled what they can, and\nmade never such a prattle about religion; yet if their greatest\nexcellency, as to the visibility of their saintship, lieth in an\noutward conformity to an outward circumstance in religion, their\nprofession is not worth two mites. 'Let us walk honestly, as in\nthe day; not in rioting and drunkenness, not in chambering and\nwantonness, not in strife and envying. But put ye on the Lord\nJesus Christ, and make not provision for the flesh, to fulfil the\nlusts thereof' (Rom 13:13,14). And it is observable, that after\nthe apostle had in the 9th and 10th verses of this chapter told\nus, that the moral precept is the rule of a good conversation,\nand exhorted us to make no provision for the flesh; he adds, these\nthings provided, we may receive any that believe in Christ Jesus\nunto communion with us; how weak soever and dark in circumstantials;\nand chiefly designs the proof thereof in the remaining part of\nhis epistle. For he that is of sound faith, and of conversation\nhonest in the world; no man, however he may fail in circumstantials,\nmay lightly reproach or vilify him. And indeed such persons are\nthe honour of Christian congregations. Indeed he is prejudiced,\nfor want of light in these things about which he is dark, as\nof baptism, or the like; but seeing that is not the initiating\nordinance, or the visible character of a saint; yea, seeing it\nmaketh no breach in a good and holy life: nor intrencheth upon\nany man's right but his own; and seeing his faith may be effectual\nwithout it, and his life approved by the worst of his enemies;\nwhy should his friends, while he keeps the law, dishonour God by\nbreaking of the same? 'Speak not evil one of another, brethren.\nHe that speaketh evil of his brother, and judgeth his brother,\nspeaketh evil of the law, and judgeth the law: But if thou judge\nthe law, thou art not a doer of the law, but a judge' (James 4:11).\nHe that is judged, must needs fail somewhere in the apprehension\nof him that judgeth him, else why is he judged. But he must fail\nin substance, for then he is worthy to be judged (1 Cor 5:12).\nHis failure is then in a circumstance, for which he ought not to\nbe judged.\n\nObject. But notwithstanding all that you have said, water baptism\nought to go before the church-membership; shew me one in all the\nNew Testament, that was received into fellowship without it.\n\nAns. 1. That water baptism hath formerly gone first is granted:\nbut that it ought of necessity so to do, I never saw proof. 2.\nNone ever received it without light going before, unless they did\nplay the hypocrite: and besides no marvel though in the primitive\ntimes it was so generally practised first, for the unconverted\nthemselves know, it belonged to the disciples of Jesus Christ\n(John 1:24-27). Yet that all that were received into fellowship\nwere even then baptized first, would strain a weak man's wit to\nprove it, if arguments were closely made upon these three texts of\nholy scripture (1 Cor 1:14-16; Gal 3:27; Rom 6:3). But I pass them,\nand say, If you can shew me the Christian, that in the primitive\ntimes remained dark about it, I will shew you the Christian that\nwas received without it. But should I grant more than can be\nproved, viz. That baptism was the initiating ordinance; and that\nit once did, as circumcision of old, give a being of membership\nto the partakers; yea set the case that men were forbidden then\nto enter into fellowship without it: yet the case may so be, that\nthese things notwithstanding, men might be received into fellowship\nwithout it. All these things intailed to circumcision; that was the\ninitiating ordinance; that gave being of membership; that was it\nwithout which it was positively commanded none should be received\ninto fellowship (Josh 5). Yet for all this more than six hundred\nthousand were received into the church without it, yea received,\nand also retained there, and that by Moses and Joshua, even those\nto whom the land was promised, when the uncircumcised were cut\noff. But why then were they not circumcised? Doubtless there was\na reason; either they wanted time, or opportunity, or instruments,\nor something. But they could not render a bigger reason than this,\nI have no light therein: which is the cause at this day that many\na faithful man denieth to take up the ordinance of baptism: but\nI say whatever the hindrance was, it mattereth not; our brethren\nhave a manifest one, an invincible one, one that all the men on\nearth, nor angels in heaven can remove: For it is God that createth\nlight; and for them to do it without light would but prove them\nunfaithful to themselves, and make them sinners against God; 'For\nwhatsoever is not of faith is sin' (Rom 14:23). If therefore Moses\nand Joshua thought fit to communicate with six hundred thousand\nuncircumcised persons; when by the law not one such ought to\nhave been received among them; why may not I have communion, the\nclosest communion with visible saints as afore described, although\nthey want light in, and so cannot submit to that, which of God\nwas never made the wall of division betwixt us. I shall therefore\nhold communion with such.\n\nFirst, Because the true visible saint hath already [been] subjected\nto that which is better; even to the righteousness of God, which\nis by faith of Jesus Christ; by which he stands just before God;\nhe also hath made the most exact and strict rule under heaven,\nthat whereby he squares his life before men. He hath like precious\nfaith with the best of saints, and a conversation according to\nlight received, becoming the gospel of Christ. He is therefore\nto be received, received I say, not by THY light, not for that in\ncircumstances he jumpeth with thy opinion; but according to his own\nfaith which he ought to keep to himself before God. 'Conscience,\nI say, not thine own, but of the other; for why is my liberty\njudged of another man's conscience' (1 Cor 10:29). Some indeed\ndo object, that what the apostles wrote, they wrote to gathered\nchurches, and so to such as were baptized. And therefore the\narguments that are in the epistles about things circumstantial,\nrespect not the case in hand. But I will tell such, that as to the\nfirst part of their objection, they are utterly under a mistake.\nThe first to the Corinthians, the epistle of James, both them of\nPeter, and the first epistle of John, were expressly written to\nall the godly, as well as particular churches. Again; if water\nbaptism, as the circumstances with which the churches were pestered\nof old, trouble their peace, wound the consciences of the godly,\ndismember and break their fellowship; it is, although an ordinance,\nfor the present to be prudently shunned; for the edification of\nthe church, as I shall shew anon, is to be preferred before it.\n\nSecond, and observe it; 'One Spirit,--one hope,--one Lord, one\nfaith, one baptism [not of water, for by one Spirit are we all\nbaptized into one body] one God and Father of all, who is above all,\nand through all, and in you all' (Eph 4:1-6). This is a sufficient\nrule for us to hold communion by, and also to endeavour the\nmaintaining that communion, and to keep it in unity, within the\nbond of peace against all attempts whatsoever (1 Cor 12:16).\n\nThird, I am bold therefore to have communion with such (Heb\n6:1,2). Because they also have the doctrine of baptism: I say the\ndoctrine of them. For here you must note, I distinguish between\nthe doctrine and practice of water baptism; The doctrine being\nthat which by the outward sign is presented to us, or which by\nthe outward circumstance of the act is preached to the believer:\nviz. THE DEATH OF CHRIST; MY DEATH WITH CHRIST; also his resurrection\nfrom the dead, and mine with him to newness of life. This is the\ndoctrine which baptism preacheth, or that which by the outward\naction is signified to the believing receiver. Now I say, he that\nbelieveth in Jesus Christ hath richer and better than that [of\nbaptism in water], viz. is dead to sin, and that lives to God by\nhim, he hath the HEART, POWER and DOCTRINE of baptism: all then\nthat he wanteth, is but the sign, the shadow, or the outward\ncircumstances thereof. Nor yet is THAT despised but forborne for\nwant of light. The best of baptisms he hath; he is baptized by\nthat one Spirit; he hath the heart of water baptism, he wanteth\nonly the outward shew, which if he had would not prove him a truly\nvisible saint; it would not tell me he had grace in his heart. It\nis no characteristical note to another, of my sonship with God.\nIndeed it is a sign to the person baptized, and an help to his own\nfaith. He should know by that circumstance, that he hath received\nremission of sins; if his faith be as true, as his being baptized\nis felt by him. But if for want of light, he partake not of\nthat sign, his faith can see it in other things, exceeding great\nand precious promises. Yea, as I also have hinted already, if he\nappear not a brother before, he appeareth not a brother by that:\nAnd those that shall content themselves to make that the note of\nvisible church-membership; I doubt make things not much better,\nthe note of their sonship with God.\n\nFourth, I am bold to hold communion with visible saints as afore\n[described]; because God hath communion with them; whose examples\nin the case, we are straitly commanded to follow. 'Receive ye one\nanother as Christ also received us [saith Paul,] to the glory of\nGod' (Rom 15:1-7). Yea, though they be saints of opinions contrary\nto you; though it goeth against the mind of them that are strong.\n'We then that are strong ought to bear the infirmities of the\nweak, and not to please ourselves' (Rom 15:1). What infirmities?\nThose that are natural are incident to all, they are infirmities\nthen that are sinful, that cause a man, for want of light, to err\nin circumstantials; And the reason upon which he grounds this\nadmonition is, that 'Christ pleased not himself; but, as it is\nwritten, The reproaches of them that reproached thee, fell on me.'\nYou say, to have communion with such weak brethren, reproacheth\nyour opinions, and practice. Grant it, your dulness and deadness,\nand imperfections also reproach the holiness of God; if you say\nno, for Christ hath borne our sins; the answer is still the same,\nTheir sins also are fallen upon Christ; he then that hath taken\naway thy sins from before the throne of God; hath taken away their\nshortness in conformity to an outward circumstance in religion. Both\nyour infirmities are fallen upon Christ; yea, if notwithstanding\nthy great sins, thou standest by Christ complete before the throne\nof God; why may not thy brother, notwithstanding his little ones,\nstand complete before thee in the church.\n\nVain man! think not by the straitness of thine order, in outward\nand bodily conformity, to outward and shadowish circumstances,\nthat thy peace is maintained with God, for peace with God is by\nfaith in the blood of his cross; who hath borne the reproaches of\nyou both. Wherefore he that hath communion with God for Christ's\nsake, is as good and as worthy of the communion of saints as\nthyself. He erreth in A CIRCUMSTANCE, thou errest in A SUBSTANCE;\nwho must bear these errors? Upon whom must these reproaches fall?\n(Phil 1:10). Some of the things of God that are excellent, have\nnot been approved by some of the saints: What then? must these\nfor this be cast out of the church? No, these reproaches by which\nthe wisdom of heaven is reproached have fallen upon me, saith\nChrist. But to return; GOD HATH RECEIVED HIM, Christ hath received\nhim, therefore do you receive him. There is more solidity in this\nargument, than if all the churches of God had received him. This\nreceiving then, because it is set as an example to the church, is\nsuch as must needs be visible to them; and is best described by\nthat word which discovereth the visible saint. Whoso, therefore,\nyou can by the word, judge a visible saint, one that walketh with\nGod; you may judge by the selfsame word that God hath received\nhim. Now him that God receiveth and holdeth communion with, him\nyou should receive and hold communion with. Will any say we cannot\nbelieve that God hath received any but such as are baptized [in\nwater]? I will not suppose a brother so stupefied; and therefore\nto that I will not answer.\n\nReceive him 'TO THE GLORY OF GOD.' To the glory of God, is put in\non purpose, to show what dishonour they bring to God, who despise\nto have communion with them; who yet they know have communion\nwith God. For how doth this man, or that church, glorify God, or\ncount the wisdom and holiness of heaven beyond them, when they\nrefuse communion with them, concerning whom, they are by the word\nconvinced, that they have communion with God. 'Now the God of\npatience and consolation grant you to be like minded one towards\nanother according to Christ Jesus' (Rom 15:5). By this word\npatience, Paul insinuateth how many imperfections, the choicest\nChristians do mingle their best performances with. And by this\nof consolation, how readily God overlooks, passeth by them, and\ncomforteth you notwithstanding. Now that this mind should be in\nChristians one to another, is manifest; because Paul prays that\nit might be so. But this is an heavenly gift, and therefore must\nbe fetched from thence. But let the patience of God, and the\nwillingness of Christ, to bear the reproaches of the weak; and\nthe consolations that they have in God, notwithstanding, moderate\nyour passions, and put you upon prayer, to be minded like Jesus\nChrist.\n\nFifth, Because a failure in such a circumstance as water, doth\nnot unchristian us. This must needs be granted, not only from what\nwas said before; but for that thousands of thousands that could\nnot consent thereto as we have, more gloriously than we are like\nto do, acquitted themselves and their christianity before men, and\nare now with the innumerable company of angels and the spirits of\njust men made perfect. What is said of eating, or the contrary,\nmay as to this be said of water baptism. Neither if I be baptized,\nam I the better, neither if I be not, am I the worse: not the\nbetter before God: not the worse before men: still meaning as Paul\ndoth, provided I walk according to my light with God: otherwise\nit is false; for if a man that seeth it to be his duty shall\ndespisingly neglect it; or if he that hath no faith therein shall\nfoolishly take it up; both these are for this the worse, being\nconvicted in themselves for transgressors. He therefore that doth\nit according to his light, doth well, and he that doth it not, or\ndare not do it for want of light, doth not ill; for he approveth\nhis heart to be sincere with God; he dare not do any thing but by\nlight in the word. If therefore he be not by grace a partaker of\nlight, in that circumstance which thou professest; yet he is a\npartaker of that liberty and mercy by which thou standest. He hath\nliberty to call God father, as thou: and to believe he shall be\nsaved by Jesus: his faith, as thine, hath purified his heart: he\nis tender of the glory of God as thou art: and can claim by grace\nan interest in heaven; which thou must not do because of water:\nye are both then Christians before God and men without it: he\nthat can, let him preach to himself by that: he that cannot, let\nhim preach to himself by the promises; but yet let us rejoice in\nGod together: let us exalt his name together. Indeed the baptized\ncan thank God for that, for which another cannot; but may not he\nthat is unbaptized thank God for that which the baptized cannot?\nWouldest thou be content that I should judge thee, because thou\ncanst not for my light give thanks with me? why then should he\njudge me, for that I cannot give thanks with him for his? 'Let us\nnot therefore judge one another any more: but judge this rather,\nthat no man put a stumblingblock or an occasion to fall in\nhis brother's way' (Rom 14:13). And seeing the things wherein we\nexceed each other, are such as neither make nor mar Christianity;\nlet us love one another and walk together by that glorious rule\nabove specified, leaving each other in all such circumstances\nto our own master, to our own faith. 'Who art thou that judgest\nanother man's servant? to his own master he standeth or falleth.\nYea, he shall be holden up: for God is able to make him stand'\n(Rom 14:4).\n\nSixth, I am therefore for holding communion thus, because the\nedification of souls in the faith and holiness of the gospel, is\nof greater concernment than an agreement in outward things;[16]\nI say, it is of greater concernment with us, and of far more\nprofit to our brother; than our agreeing in, or contesting for the\nbusiness of water baptism (John 16:13; 1 Cor 14:26; 2 Cor 10:8,\n12:19; Eph 4:12; 2 Tim 3:17; 1 Cor 8:1, 13:1-4). That the edification\nof the soul, is of the greatest concern, is out of measure evident\nbecause heaven and eternal happiness are so immediately concerned\ntherein. Besides, this is that for which Christ died, for which\nthe Holy Ghost was given, yea for which the scriptures and the\ngifts of all the godly are given to the church; yea, and if gifts\nare not bent to this very work, the persons are said to be proud\nor uncharitable that have them; and stand but for cyphers or\nworse among the churches of God. Farther, edification is that that\ncherisheth all grace, and maketh the Christians quick and lively,\nand maketh sin lean and dwindling, and filleth the mouth with\nthanksgiving to God. But to contest with gracious men, with men\nthat walk with God; to shut such out of the churches; because they\nwill not sin against their souls, rendereth thee uncharitable (Rom\n14:15,20). Thou seekest to destroy the word of God; thou begettest\ncontentions, janglings, murmurings, and evil surmisings, thou\nministerest occasion for whisperings, backbitings, slanders and\nthe like, rather than godly edifying; contrary to the whole current\nof the scriptures and peace of all communities. Let us therefore\nleave off these contentions, 'and follow after the things that\nmake for peace, and things wherewith one may edify another' (Rom\n14:19). And know that the edification of the church of God dependeth\nnot upon, neither is tied to this or that circumstance. Especially\nwhen there are in the hearts of the godly, different persuasions\nabout it; then it becometh them in the wisdom of God, to take\nmore care for their peace and unity; than to widen or make large\ntheir uncomfortable differences.\n\nAlthough Aaron transgressed the law, because he ate not the\nsin-offering of the people; yet seeing he could not do it with\nsatisfaction to his own conscience, Moses was content that he left\nit undone (Lev 10:16-20). Joshua was so zealous against Eldad and\nMedad, for prophesying in the camp, without first going to the\nLord to the door of the tabernacle, as they were commanded, that\nhe desired Moses to forbid them (Num 11:27,28). But Moses calls\nhis zeal envy, and prays to God for more such prophets; knowing\nthat although they failed in a circumstance, they were right in\nthat which was better. The edification of the people in the camp\nwas that which pleased Moses.\n\nIn Hezekiah's time, though the people came to the passover in\nan undue manner, and 'did eat it otherwise than it was written';\nyet the wise king would not forbid them, but rather admitted it,\nknowing that their edification was of greater concern, than to\nhold them to a circumstance or two (2 Chron 30:13-27). Yea, God\nhimself did like the wisdom of the king, and healed, that is,\nforgave, the people at the prayer of Hezekiah. And observe it,\nnotwithstanding this disorder, as to circumstances, the feast was\nkept with great gladness; and the Levites and the priests praised\nthe Lord day by day, singing with loud instruments unto the Lord;\nyea, there was not the like joy in Jerusalem from the time of\nSolomon unto that same time. What shall we say, all things must\ngive place to the profit of the people of God. Yea, sometimes laws\nthemselves, for their outward preservation, much more for godly\nedifying. When Christ's disciples plucked the ears of corn on\nthe sabbath, no doubt for very hunger, and were rebuked by the\nPharisees for it, as for that which was unlawful; how did their\nLord succour them? By excusing them, and rebuking their adversaries.\n'Have ye not read,' said he, 'what David did when he was an hungered,\nand they that were with him; how he entered into the house of God,\nand did eat the shew bread, which was not lawful for him to eat,\nneither for them which were with him, but only for the priests?\nOr have ye not read in the law, how that on the sabbath days the\npriests in the temple profaned the sabbath, and are blameless?'\n(Matt 12:1-5). Why blameless? because they did it in order to the\nedification of the people. If laws and ordinances of old have been\nbroken, and the breach of them borne with, when yet the observance\nof outward things was more strictly commanded than now, when the\nprofit and edification of the people came in competition, how much\nmore may not we have communion, church communion, where no law is\ntransgressed thereby.\n\nSeventh, Therefore I am for holding communion thus, because love,\nwhich above all things we are commanded to put on, is of much more\nworth than to break about baptism; Love is also more discovered\nwhen it receiveth for the sake of Christ and grace, than when it\nrefuseth for want of water: and observe it, as I have also said\nbefore, this exhortation to love is grounded upon the putting\non of the new creature; which new creature hath swallowed up all\ndistinctions, that have before been common among the churches. As\nI am a Jew, you are a Greek; I am circumcised, you are not: I am\nfree, you are bound. Because Christ was all in all these, 'Put\non therefore,' saith he, 'as the elect of God, holy and beloved,\nbowels of mercies, kindness, humbleness of mind, meekness,\nlong-suffering,' that is, with reference to the infirmities of\nthe weak, 'forbearing one another, and forgiving one another, if\nany man have a quarrel against any: even as Christ forgave you,\nso also do ye: and above all these things put on charity, which\nis the bond of perfectness' (Col 3:12-14). Which forbearing and\nforgiving respecteth not only private and personal injuries, but\nalso errors in judgment about inclinations and distinctions tending\nto divisions, and separating upon the grounds laid down in verse\n11 which how little soever they now seem to us, who are beyond\nthem, were strong, and of weight to them who in that day were\nentangled with them. Some saints then were not free to preach to\nany but the Jews: denying the word of life to the Gentiles, and\ncontending with them who preferred it to them: which was a greater\nerror than this of baptism (Acts 11:1-19). But what should we do\nwith such kind of saints? Why love them still, forgive them, bear\nwith them, and maintain church communion with them. Why? because\nthey are new creatures, because they are Christ's: for this swallows\nup all distinctions. Farther, because they are elect and beloved\nof God. Divisions and distinctions are of shorter date than election;\nlet not them therefore that are but momentary, and hatched in\ndarkness, break that bond that is from everlasting. It is love,\nnot baptism, that discovereth us to the world to be Christ's\ndisciples. It is love, that is the undoubted character of our\ninterest in, and sonship with God: I mean when we love as saints,\nand desire communion with others, because they have fellowship\none with another, in their fellowship with God the Father, and\nhis Son Jesus Christ (1 John 1:3). And now though the truth and\nsincerity of our love to God, be then discovered when we keep his\ncommandments, in love to his name; yet we should remember again,\nthat the two head and chief commandments, are faith in Jesus, and\nlove to the brethren (1 John 3:23). So then he that pretendeth\nto love, and yet seeks not the profit of his brother in chief; he\nloveth, but they are his own opinions and froward notions (James\n4:11; Rom 14:21). 'Love is the fulfilling of the law'; but he\nfulfils it not who judgeth and setteth at nought his brother;\nthat stumbleth, offendeth, and maketh weak his brother; and all\nfor the sake of a circumstance, that to which he cannot consent,\nexcept he sin against his own soul, or Papist like, live by\nan implicit faith.[17] Love therefore is sometimes more seen and\nshowed, in forbearing to urge and press what we know, than in\npublishing and imposing. 'I could not,' (saith Paul, love would\nnot let me) 'speak unto you as unto spiritual, but as unto carnal,\neven as unto babes in Christ. I have fed you with milk, and not\nwith meat: for hitherto ye were not able to bear it, neither yet\nnow are ye able' (1 Cor 3:1,2). The apostle considered not only\nthe knowledge that he had in the mysteries of Christ; but the\ntemper, the growth, and strength of the churches, and accordingly\nkept back, or communicated to them, what might be for their profit\n(Acts 20:18-20). So Christ, 'I have yet many things to say unto\nyou, but ye cannot bear them now' (John 16:12). It may be some\nwill count these old and threadbare texts; but such must know,\nthat the word of the Lord must stand for ever (Isa 40:8). And I\nshould dare to say to such, if the best of thy new shifts, be to\nslight, and abuse old scriptures; it shews thou art more fond of\nthy unwarrantable opinion, than swift to hear, and ready to yield\nto the authority that is infallible.\n\nBut to conclude this, when we attempt to force our brother beyond\nhis light, or to break his heart with grief; to thrust him beyond\nhis faith, or to bar him from his privilege: how can we say, I\nlove? What shall I say? To have fellowship one with another for\nthe sake of an outward circumstance, or to make that the door to\nfellowship which God hath not; yea to make that the including,\nexcluding charter; the bounds, bar, and rule of communion; when\nby the word of the everlasting testament there is no warrant for\nit; to speak charitably, if it be not for want of love, it is\nfor want of knowledge in the mysteries of the kingdom of Christ.\nStrange! take two Christians equal in all points but this, nay,\nlet one go beyond the other far, for grace and holiness; yet\nthis circumstance of water shall drown and sweep away all his\nexcellencies, not counting him worthy of that reception, that with\nhand and heart shall be given to a novice in religion, because he\nconsents to water.\n\nEighth. But for God's people to divide into parties, or to shut\neach other from church communion; though from greater points, and\nupon higher pretences, than this of water baptism; hath heretofore\nbeen counted carnal, and the actors herein babyish Christians.\nPaul and Apollos, Cephas and Christ, were doubtless higher things\nthan those about which we contend: yet when they made divisions for\nthem; how sharply are they rebuked? Are ye not CARNAL, CARNAL,\nCARNAL? For whereas there are among you, envyings, strife, divisions,\nor factions: 'are ye not carnal' (1 Cor 1:11,12, 3:1-4). While\none saith, I am of Paul, and another I am of Apollos, are ye not\ncarnal? See therefore from whence arise all they endeavours, zeal,\nand labour, to accomplish divisions among the godly: let Paul\nor Cephas, or Christ himself, be the burthen of thy song, yet the\nheart from whence they flow is carnal; and thy actions, discoveries\nof childishness. But, doubtless when these contentions were among\nthe Corinthians, and one man was vilified, that another might be\npromoted; a lift with a carnal brother, was thought great wisdom\nto widen the breach. But why should HE be rebuked, that said he\nwas for Christ? Because he was for him in opposition to his holy\napostles. Hence he saith, 'Is Christ divided,' or separate from\nhis servants? Note therefore that these divisions are deserted\nby the persons the divisions were made about; neither Paul, nor\nApollos, nor Cephas, nor Christ is here. Let the cry be never so\nloud, Christ, order, the rule, the command, or the like; carnality\nis but the bottom, and they are but babes that do it; their zeal\nis but a puff (1 Cor 4:6). And observe it, the great division at\nCorinth, was helped forward by water baptism: this the apostle intimates\nby, 'Were ye baptized in the name of Paul?' Ah, brethren! Carnal\nChristians with outward circumstances, will, if they be let alone,\nmake sad work in the churches of Christ, against the spiritual\ngrowth of the same. But 'I thank God,' saith Paul, 'that I baptized\nnone of you,' &c. Not but that it was then an ordinance of God,\nbut they abused it, in making parties thereby. 'I baptized none\nof you, but Crispus and Gaius,--and the household of Stephanus':\nmen of note among the brethren, men of good judgment, and reverenced\nby the rest; they can tell you I intended not to make a party to\nmyself thereby. 'Besides, I know not whether I baptized any other.'\nBy this negligent relating, who were baptized by him; he showeth\nthat he made no such matter of baptism, as some in these days do;\nnay, that he made no matter at all thereof, with respect to church\ncommunion; for if he did not heed who himself had baptized; he much\nless heeded, who were baptized by others; but if baptism had been\nthe initiating, or entering ordinance, and so appointed of God;\nno doubt he had made more conscience thereof, than so lightly to\npass it over. 'For Christ sent me not to baptize, but to preach\nthe gospel.' The gospel then may be effectually preached, and\nyet baptism neither administered nor mentioned. The gospel being\ngood tidings to sinners, upon the account of free grace through\nChrist; but baptism with things of like nature, are duties enjoined\nsuch a people who received the gospel before. I speak not this,\nbecause I would teach men to break the least of the commandments\nof God; but to persuade my brethren of the baptized way, not to\nhold too much thereupon, not to make it an essential of the gospel\nof Christ, nor yet of communion of saints.\n\n'He sent me not to baptize': these words are spoken with holy\nindignation against them that abuse this ordinance of Christ. So\nwhen he speaketh of the ministers themselves, which also they had\nabused; in his speaking, he as it were trampleth upon them, as if\nthey were nothing at all. 'Who then is Paul, and who is Apollos?'\n'He that planteth is not any thing, neither is he that watereth,\nbut God that giveth the increase' (1 Cor 3:5,7). Yet for all this,\nthe ministers and their ministry are a glorious appointment of\nGod in the world. Baptism also is a holy ordinance, but when Satan\nabuseth it, and wrencheth it out of its place; making that which\nwas ordained of God for the edification of believers, the only\nweapon to break in pieces the love, the unity, the concord of\nsaints; then What is baptism? then neither is baptism anything.\nAnd this is no new doctrine; for God by the mouth of his prophets\nof old, cried out against his own institutions, when abused by\nhis people: 'To what purpose is the multitude of your sacrifices\nunto me,' saith the LORD: 'I am full of the burnt-offerings of\nrams, and the fat of fed beasts; and I delight not in the blood\nof bullocks, or of lambs, or of he goats. When ye come to appear\nbefore me, who hath required this at your hands, to tread my\ncourts? Bring no more vain oblations, incense is an abomination\nto me; the new moons and sabbaths, the calling of assemblies,\nI cannot away with it; it is iniquity, even the solemn meeting.\nYour new moons and your appointed feasts my soul hateth: they are\na trouble unto me, I am weary to bear them' (Isa 1:11-14). And\nyet all these were his own appointments. But why then did he thus\nabhor them? Because they retained the evil of their doings, and\nused them as they did other of his appointments, viz., 'For strife\nand debate, and to strike with the fist of wickedness' (58:4):\nWherefore when that of God that is great, is overweighed by that\nwhich is small; it is the wisdom of them that see it, to put load\nto the other end of the scale; until the things thus abused, poise\nin their own place. But to pass this and proceed.\n\nNinth, If we shall reject visible saints by calling saints that\nhave communion with God, that have received the law at the hand of\nChrist, that are of an holy conversation among men; they desiring\nto have communion with us, as much as in us lieth, we take from\nthem their very privileges, and the blessings to which they were\nborn of God. For Paul saith not only to the gathered church at\nCorinth, but to all scattered saints that in every place call upon\nthe name of the Lord; That Jesus Christ is theirs, That Paul, and\nApollos, and the world, and life, and death, and all things are\ntheirs, because they are Christ's, and Christ is God's. But saith\nhe, let no man glory in men, such as Paul and Cephas, though these\nwere excellent: because this privilege comes to you upon another\nbottom, even by faith of Jesus Christ, 'Drink you all of this,' is\nentailed to faith, not baptism: nay, baptized persons may yet be\nexcluded this; when he that discerneth the Lord's body hath right\nand privilege to it (1 Cor 11:28,29). But to exclude Christians from\nchurch communion and to debar them their heaven-born privileges,\nfor the want of that which yet God never made a wall of division\nbetween us.\n\n(1.) This looks too like a spirit of persecution (Job 19:28). (2.)\nIt respecteth more a form, than the spirit and power of godliness\n(2 Tim 3:5). (3.) This is to make laws, where God hath made none,\nand to be wise above what is written, contrary to God's word, and\nour own principles. (4.) It is a directing of the Spirit of God.\n(5.) It bindeth all men's faith and light to mine opinion. (6.) It\ntaketh away the children's bread. (7.) It withholdeth from them\nthe increase of faith. (8.) It tendeth to harden the hearts of\nthe wicked. (9.) It tendeth to make wicked the hearts of weak\nChristians. (10.) It setteth open a door to all temptations. (11.)\nIt tempteth the devil to fall upon those that are alone, and have\nnone to help them. (12.) It is the nursery of all vain janglings,\nback-bitings, and strangeness among the Christians. (13.) It\noccasioneth the world to reproach us. (14.) It holdeth staggering\nconsciences, in doubt of the right way of the Lord. (15.) It giveth\noccasion to many to turn aside to most dangerous heresies. (16.)\nIt abuseth the holy scriptures; It wresteth God's ordinances out\nof their place. (17.) It is a prop to antichrist. (18.) Shall I\nadd, Is it not that which greatly prevailed to bring down these\njudgments, which at present we feel and groan under;[18] I will\ndare to say, it was[19] a cause thereof.\n\nTenth, and lastly, Bear with one word farther. What greater\ncontempt can be thrown upon the saints than for their brethren to\ncast them off, or to debar them church communion? Think you not\nthat the world may groundly say, Some great iniquity lies hid in\nthe skirts of your brethren; when in truth the transgression is\nyet your own? But I say, what can the church do more to the sinners\nor open profane? Civil commerce you will have with the worst, and\nwhat more have you with these? Perhaps you will say we can pray and\npreach with these; and hold them Christians, saints, and godly.\nWell, but let me ask you one word farther: Do you believe, that\nof very conscience they cannot consent, as you, to that of water\nbaptism? And that if they had light therein, they would as willingly\ndo it as you? Why then, as I have shewed you, our refusal to hold\ncommunion with them is without a ground from the word of God. But\ncan you commit your soul to their ministry, and join with them in\nprayer; and yet not count them meet for other gospel privileges?\nI wold know by what scripture you do it? Perhaps you will say, I\ncommit not my soul to their ministry, only hear them occasionally\nfor trial. If this be all the respect thou hast for them and their\nministry, thou mayest have as much for the worst that pisseth\nagainst the wall. But if thou canst hear them as God's ministers,\nand sit under their ministry as God's ordinance; then shew me where\nGod hath such a gospel ministry, as that the persons ministering\nmay not, though desiring it, be admitted with you to the closest\ncommunion of saints. But if thou sittest under their ministry for\nfleshly politic ends, thou hearest the word like an atheist, and\nart thyself, while thou judgest thy brother, in the practice of\nthe worst of men. But I say, where do you find this piece-meal\ncommunion with men that profess faith and holiness as you, and\nseparation from the world. If you object, that my principles lead\nme to have communion with all; I answer with all as afore described;\nif they will have communion with me.\n\nObject. Then you may have communion with the members of antichrist.\n\nAns. If there be a visible saint yet remaining in that church;\nlet him come to us, and we will have communion with him.\n\nQuest. What, though he yet stand a member of that sinful number,\nand profess himself one of them.\n\nAns. You suppose an impossibility; for it cannot be that, at the\nsame time, a man should visibly stand a member of two bodies\ndiametrically opposite one to another. Wherefore it must be supposed,\nthat he who professeth himself a member of a church of Christ,\nmust forthwith, nay before, forsake the antichristian one. The\nwhich if he refuseth to do, it is evident he doth not sincerely\ndesire to have fellowship with the saints.\n\n[Quest.] But he saith he cannot see that that company to which\nyou stand opposite, and conclude antichristian, is indeed the\nantichristian church.\n\n[Ans.] If so, he cannot desire to join with another, if he know\nthem to be professedly and directly opposite. I hold therefore\nto what I said at first; That if there be any saints in the\nantichristian church, my heart, and the door of our congregation\nis open to receive them, into closest fellowship with us.\n\nObject. But how if they yet retain some antichristian principles.\n\nAns. If they be such as eat out the bowels of a church, so soon as\nthey are detected he must either be kept out, while out, or cast\nout, if in: for it must be the prudence of every community to\npreserve its own unity with peace and truth: the which the churches\nof Christ may do; and yet as I have shewed already, receive such\npersons as differ upon the point of water baptism. For the doing\nor not doing of that neither maketh nor marreth the bowels or\nfoundation of church communion.\n\nObject. But this is receiving for opinion sake; as before you said\nof us.\n\nAns. No; we receive him for the sake of Christ, and grace, and\nfor our mutual edification in the faith; and that we respect\nnot opinions, I mean in lesser matters, 'tis evident; for things\nwherein we differ are no breach of communion among us; we let\nevery man have his own faith in such things to himself before God.\n\n\nI NOW COME TO A SHORT APPLICATION.\n\nI. Keep a strict separation, I pray you, from communion with the\nopen profane; and let not man use his liberty in church relation\nas an occasion to the flesh; but in love serve one another. 'Looking\ndiligently--lest any root of bitterness--[any poisonful herb (Deut\n29:18)] spring up trouble you, and thereby many be defiled' (Heb\n12:15). And let those that before were reasons for my separation,\nbe motives to you to maintain the like: and remember that when\nmen have said what they can for a sinful mixture in the worship\nof God; the arm of the Lord is made bare against it.\n\nII. In the midst of your zeal for the Lord, remember that the\nvisible saint is his; and is privileged in all those spiritual\nthings that you have in the word and live in the practice of, and\nthat he is to partake thereof, according to his light therein.\nQuarrel not with him about things that are circumstantial; but\nreceive him in the Lord, as becometh saints: if he will not have\ncommunion with you, the neglect is his, not yours. But saith\nthe open profane, why cannot we be reckoned saints also? We have\nbeen christened, we go to church, we take the communion.[20] Poor\npeople! This will not do; for so long as in life and conversation\nyou appear to be open profane, we cannot, unless we sin, receive\nyou into our fellowship: for by your ungodly lives you shew that\nyou know not Christ; and while you are such by the word, you are\nreputed but beasts: now then judge yourselves, if it be not a\nstrange community that consisteth of men and beasts: let beasts\nbe with the beasts, you know yourselves do so; you receive not\nyour horse nor your hog to your table, you put them in a room by\nthemselves. Besides I have shewed you before, that for many reasons\nwe cannot have communion with you.\n\n(1.) The church of God must be holy (Lev 11:44, 19:2, 20:7; 1\nPeter 1:15,16; Isa 26:2; Psa 118:20; Eze 43:12, 44:9; Isa 52:11).\n\n(2.) The example of the churches of Christ before, hath been a\ncommunity of visible saints (Rom 1:7; 1 Cor 1:2; Eph 1:1; Col\n1:2; 1 Thess 1:1; 2 Thess 1:1-5). Poor carnal man, there are many\nother reasons urged in this little book, that shew why we cannot\nhave communion with thee: not that we refuse of pride or stoutness,\nor because we scorn you as men. No, we pity you, and pray to God\nfor you; and could, if you were converted, with joy receive you\nto fellowship with us: Did you never read in Daniel, That iron\nis not mixed with miry clay? (2:43). No more can the saints with\nyou, in the worship of God, and fellowship of the gospel, When\nthose you read of in the fourth of Ezra, attempted to join in temple\nwork with the children of the captivity; what said the children\nof Judah? 'Ye have nothing to do with us to build an house unto\nour God; but we ourselves together will build unto the Lord God\nof Israel,' &c (Eze 4:3).\n\nI return now to those that are visible saints by calling, that\nstand at a distance one from another, upon the accounts before\nspecified: Brethren; CLOSE; CLOSE; be one, as the Father in Christ\nis one.\n\n1. This is the way to convince the world that you are Christ's,\nand the subjects of one Lord; whereas the contrary makes them\ndoubt it (John 13:34,35, 17:23). 2. This is the way to increase\nlove; that grace so much desired by some, and so little enjoyed\nby others (2 Cor 7:15). 3. This is the way to savour and taste\nthe Spirit of God in each other's experience; for which if you\nfind it in truth you cannot but bless, if you be saints, the name\nof our Lord Jesus Christ (1 Thess 1:2-4). 4. This is the way to\nincrease knowledge, or to see more in the word of God: for that\nmay be known by two; that is not seen by one (Isa 52:8). 5. This\nis the way to remove secret jealousies and murmurings one against\nthe other: yea this is the way to prevent much sin, and greatly\nto frustrate that design of hell (Prov 6:16-19). 6. This is the\nway to bring them out of the world into fellowship that now stand\noff from our gospel privileges, for the sake of our vain janglings.\n7. This is the way to make antichrist shake, totter, and tremble\n(Isa 11:13,14). 8. This is the way to leave Babylon as an habitation\nfor devils only; and to make it a hold for foul spirits, and a\ncage only for every unclean and hateful bird. 9. This is the way\nto hasten the work of Christ's kingdom in the world; and to forward\nhis coming to the eternal judgment. 10. And this is the way to\nobtain much of that, WELL DONE, GOOD AND FAITHFUL SERVANT, when\nyou stand before his face. [In the words of Paul] 'I beseech you,\nbrethren, suffer the word of exhortation: for I have written a\nletter unto you in a few words' (Heb 13:22).\n\n\nFOOTNOTES:\n\n1. It is much to be regretted that these books, in common withall\nMr. Bunyan's Works, were grossly corrupted in the text in all the\neditions published since 1737,--'poor peace indeed,' was changed\nto 'pure peace indeed'; 'here is Rome enough,' meaning popery\nenough, was altered to 'here is room enough'; 'Baptist,' was\nprinted 'Papist,' &c., &c.: all the typographical errors have now\nbeen carefully corrected by Bunyan's editions.\n\n2. Reply to Kinghorn. 1818, p. xii.\n\n3. King Charles the 2nd, about a year after this time, pardoned\nnear five hundred Quakers, who had been languishing in prison for\nnot attending the church service. Upon this Mr. Bunyan, and his\nfellow prisoners at Bedford, petitioned for liberty, and at a\ncourt of privy council at Whitehall, the 17th May, 1672, present,\nthe King and twenty-four of his councillors, the following minute\nwas made:--'Whereas, by order of the Board of the 8th instant,\nthe humble petition of John Penn, John Bunyan, John Dunn, Thomas\nHaynes, Simon Haynes, and George Parr, prisoners in the goale of\nBedford, convicted upon several statutes for not conforming to\nthe rights and ceremonyes of the church of England, and for being\nat unlawful meetings, was referred to the Sheriff of the county\nof Bedford, who was required to certify this Board whether the\nsaid persons were committed for the crimes in the said petition\nmentioned, AND FOR NO OTHER; which he having accordingly done,\nby his certificate dated the 11th instant. It was thereupon, this\nday, ordered by his Ma(tie) in council, That the said petition and\ncertificate be (and are herewith) sent to his Ma(tie's) Attorney\nGeneral, who is authorized, and required, to insert them into the\ngeneral pardon to be passed for the Quakers.' This fully confirms\nwhat Bunyan says as to the cause of his long and dangerous\nimprisonment. It was for being absent from the state church and\nworshipping God according to His will, as expressed in the Bible.\nSee Introduction to Pilgrim's Progress, Hansard Knollys edition.\n\n4. 'To ascertain us,' in the 17th century meant 'to make us\nconfident,' 'to assure us.' 'It ascertaining me that I am one of\nGod's children.'--Hammond. Ed.\n\n5. Eternal blessings on our Emmanuel, who faithfully performed\nHis promise of sending the Comforter to unlock the mysteries of\nthe kingdom of grace, and guide us into all truth: without His\npowerful aid we can neither know or perform any thing to a good\nor saving purpose.--Mason.\n\n6. The gracious soul believes in Christ for justification, from\na sense of utter inability to obtain justification by works. This\nis effected by the power of the Holy Spirit, the glorifier of\nJesus.--Mason.\n\n7. Effectual calling is evidenced by the soul's love to God, in\nhis dear Son; a superior delight in Him, as a reconciled Father,\ncleaving to Him, His ways, and people; and longing for the full\nfruition and final enjoyment of Him in glory.--Mason.\n\n8. How great is the delight of meeting in a foreign country, after\na long absence from home, with one who speaks your own language\nand sympathizes with your national feelings. How much more strong\nare those enjoyments arising from the communion of saints, while\ntravelling through an enemy's country, with difficult duties\nto perform,--animated by a kindred spirit, and seeking the same\neternal home.--Ed.\n\n9. The despising and disregarding the Holy Scriptures, rejecting\nJesus and the way of salvation by Him, especially after having\nattained to the knowledge and conviction of the truth of it by\nthe gospel, is the unpardonable sin, and renders men obdurate and\nimpenitent.--Mason.\n\n10. How strongly must have been the principle of humble submission\nto the will of God implanted and rooted in Bunyan's mind. He writes\nthis peaceful advice from his dungeon, after twelve years' cruel\nimprisonment for his love and obedience to the Saviour. It requires\na holy flame of Divine love to enable us to take the spoiling of\nour goods joyfully; but how much more strongly must this principle\npervade the heart to enable us to suffer the loss of liberty,\ndeprived of the society of a much loved wife and family, and in\ndaily fear of an ignominious death! We cannot sufficiently admire\nthe grace of God in the sufferer, nor abhor the tyranny under\nwhich he suffered.--Ed.\n\n11. This idea is found in other of Bunyan's Works. Certainly the\nmixture of saints and sinners in a national church established for\nworldly purposes, must engender hypocrisy and pride, intolerance\nand persecution. Such leaders in Satan's army were calculated\nmightily to assist, if they were not the original cause, of the\noverspreading of sin which called forth the flood to wash away.--Ed.\n\n12. Bishop Hall describes a Christian indeed as 'having white hands\nand a clean soul, fit to lodge God in; all the rooms whereof are\nset apart for his holiness.'--Ed.\n\n13. Submission to the disciples of a Christian church must be\nvoluntary, and not by the constraint of force or hypocrisy. In\nChrist's church ALL must be free, and not a mixture of free-men\nand the slaves of sin.--Ed.\n\n14. What faithfulness and plain dealing is here. If any church\ncommunicates with the profane it is offering sacrifice to the\ndevil.--Ed.\n\n15. One of the most touching scenes in the Pilgrim's Progress\nbeautifully illustrates this fact. When Christian led Hopeful\ninto Bye-path Meadow, so that they fell into the hands of Giant\nDespair, Hopeful says, 'I wold have spoke plainer, but that you\nare older than I.' That whole scene manifests the most delicate\nsensibility and christian feeling.--Ed.\n\n16. How strange that pious men should have been prone to punish\ntheir fellows for non-conformity in an outward sign. They themselves\nwere suffering inconceivable miseries under acts of uniformity in\nrites and ceremonies. How applicable to the framers of such acts\nof parliament are our Lord's words, 'Woe unto you, pharisees, who\nwhiten and garnish the outside of a sepulchre, while within it is\nfull of uncleanness, hypocrisy, and iniquity' (Matt 23).--Ed.\n\n17. 'An implicit faith'; faith in things without inquiry, or in\nthings not expressed.--Ed.\n\n18. 'These judgments we feel and groan under.' So frightful were\nthe persecutions of the dissenters by the church in 1670, that\nthe narrative says, 'The town [of Bedford] was so thin of people,\nand the shops shut down, that it seemed like a place visited with\nthe pest, where usually is written upon the door, \"Lord, have\nmercy upon us.\"' Had the dissenters been united, the church would\nnot have dared to exercise such barbarities--men and women in\njails--some hanged for not going to church--all their goods swept\naway, and their children perishing.--Ed.\n\n19. The printer had inserted 'the cause'; Bunyan's manuscript was\n'a cause.' See marginal note, in his Differences in Judgment.--Ed.\n\n20. This is a much more extensive evil than many would credit. I\nhave met with these very expressions not only among the poor but\nthe rich. It is an awful delusion.--Ed.\n\n***\n\nDIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION:\nOR, TO COMMUNICATE WITH SAINTS, AS SAINTS, PROVED LAWFUL.\n\nIN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR.\nT. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS\nON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH\nCOMMUNION WITH UNBAPTIZED BELIEVERS.'\n\nWHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE\nOF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY\nJESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE\nASSERTED.\n\nBY JOHN BUNYAN.\n\n'Should not the multitude of words be answered? and should a man\nfull of talk be justified? should thy lies make men hold their\npeace? and when thou mockest, shall no man make thee an\nanswer [unashamed?]'--Job 11:2, 3\n\nLondon: Printed for John Wilkins, and are to be sold at his shop\nin Exchange Alley, next door to the Exchange Coffee House, over\nagainst the Royal Exchange, 1673.\n\n\n\nCourteous Reader,\n\nBe intreated to believe me, I had not set pen to paper about this\ncontroversy, had we been let alone at quiet in our Christian\ncommunion. But being assaulted for more than sixteen years, wherein\nthe brethren of the baptized way, as they had their opportunity,\nhave sought to break us in pieces, merely because we are not, in\ntheir way, all baptized first: I could not, I durst not, forbear\nto do a little, if it might be, to settle the brethren, and to\narm them against the attempts, which also of late they begin to\nrevive upon us. That I deny the ordinance of baptism, or that\nI have placed one piece of an argument against it, though they\nfeign it, is quite without colour of truth. All I say is, That the\nchurch of Christ hath not warrant to keep out of their communion\nthe Christian that is discovered to be a visible saint by the\nword, the Christian that walketh according to his light with God.\nI will not make reflections upon those unhandsome brands that my\nbrethren have laid upon me for this, as that I am a machivilian,\na man devilish, proud, insolent, presumptuous, and the like,\nneither will I say as they, The Lord rebuke thee; Words fitter\nto be spoken to the devil than a brother. But reader, read and\ncompare; lay aside prejudice and judge. What Mr. Kiffin hath done\nin the matter I forgive, and love him never the worse, but must\nstand by my principles because they are peaceable, godly, profitable,\nand such as tend to the edification of my brother, and as I believe\nwill be justified in the day of judgment.\n\nI have also here presented thee with the opinion of Mr. Henry Jesse,\nin the case, which providentially I met with as I was coming to\nLondon to put my papers to the press; and that it was his judgment\nis asserted to me, known many years since to some of the Baptists,\nto whom it was sent, but never yet answered; and will yet be\nattested if need shall require. Farewell.\n\nThine in all Christian service, according to my light and power,\n\nJOHN BUNYAN.\n\n\n\nDIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION.\n\n\nSir,\n\nYour seemingly serious reflections upon that part of my plain-hearted\nconfession of faith, which rendereth a reason of my freedom\nto communicate with those of the saints and faithful who differ\nfrom me about water baptism; I have read and considered, and have\nweighed them so well as my rank and abilities will admit me to\ndo. But finding yours, if I mistake not, far short of a candid\nreplication, I thought [it] convenient, not only to tell you of those\nimpertinencies everywhere scattered up and down in your book; but\nalso, that in my simple opinion, your rigid and church-disquieting\nprinciples are not fit for any age and state of the church.\n\nBut before I enter the body of your book, give me leave a little\nto discourse you about your preamble to the same, wherein are two\nmiscarriages unworthy your pretended seriousness, because void of\nlove and humility. The first is, In that you closely disdain my\nperson because of my low descent among men, stigmatising me for a\nperson of THAT rank, that need not to be heeded or attended unto.[1]\n\nAns. What it is that gives a man reverence with you, I know not;\nbut for certain. He that despiseth the poor reproacheth his Maker;\nyet, 'a poor man is better than a liar.' To have gay clothing, or\ngold rings, or the persons that wear them in admiration; or to be\npartial in your judgment, or respects, for the sake, or upon the\naccount of, flesh and blood, doubtless convicteth you to be of\nthe law a transgressor, and not without partiality, &c., in the\nmidst of your seeming sanctity.\n\nAgain, you say, 'I had not meddled with the controversy at all, had\nI found any of parts that would divert themselves to take notice\nof YOU.'\n\nAns. What need you, before you have shewed one syllable of a\nreasonable argument in opposition to what I assert, thus trample\nmy person, my gifts, and grace, have I any, so disdainfully under\nyour feet? What kind of a YOU am I?[2] And why is MY rank so\nmean, that the most gracious and godly among you, may not duly\nand soberly consider of what I have said? Was it not the art of\nthe false apostles of old to say thus? To bespatter a man, that\nhis doctrine might be disregarded. 'Is not this the carpenter?'\nAnd, 'His bodily presence is weak and his speech contemptible'\n(1 Cor 10:10), did not use to be in the mouths of the saints; for\nthey knew that 'the wind bloweth where it listeth' (John 3:8).\nNeither is it high birth, worldly breeding, or wealth; but electing\nlove, grace, and the wisdom that comes from heaven, that those\nwho strive for strictness of order in the things and kingdom of\nChrist, should have in regard and esteem (James 3:17). Need I read\nyou a lecture? 'Hath not God chosen the foolish,--the weak,--the\nbase, yea, and things which are not, to bring to nought things\nthat are?' (1 Cor 1:27,28). Why then do you despise my rank, my\nstate, and quality in the world?\n\nAs for my confession of faith, which you also secretly despise.\nIf it be good and godly, why may it not be accepted? If I have\nspoken evil, bear witness of the evil; but if well, why smitest thou\nme? If you, and the brethren of your way, did think it convenient\nto shew to the world what you held; if perhaps by that means you\nmight escape the person: why might not I, after above eleven years'\nendurance there, give the world a view of my faith and practice;\nif peradventure, wrong thoughts, and false judgments of me, might\nby that means be abated, and removed. But you suggest; I did it,\nbecause I was so willing to be known in the world by my SINGULAR\nfaith and practice.[3] How singular my faith and practice is, may\nbe better known to you hereafter: but that I did it for a popular\napplause and fame, as your words seem to bear, for they proceed\nfrom a taunting spirit, that will be known to you better in the\nday of God, when your evil surmises of your brother, and my designs\nin writing my book, will be published upon the house-tops (Luke\n12:1-4).\n\nAnd even now, before I go any further, I will give you a touch of\nthe reason of my publishing that part thereof which you so hotly\noppose. It was because of those continual assaults that the rigid\nbrethren of your way, made, not only upon this congregation, to\nrend it; but also upon many others about us. If peradventure they\nmight break us in pieces, and draw from us disciples after them.\nAssaults, I say, upon this congregation by times, for no less than\nthese sixteen or eighteen years. Yea, myself they have sent for,\nand endeavoured to persuade me to break communion with my brethren;\nalso with many others they have often tampered, if haply their\nseeds of division might take. Neither did they altogether fail of\ntheir purpose, for some they did rend and dismember from us; but\nnone but those, of whom now they begin to be ashamed. The judgment\nof God so following their design, that the persons which then\nthey prevailed upon, are now a stink, and reproach to religion.\nNeither were these spirits content with that discord they did sow\namong us, but they proceeded to seize upon others. But to pass\nthese. The wild, and unsound positions they have urged to maintain\ntheir practice, would be too large here to insert. Now, Sir, to\nsettle the brethren, the brethren of our community, and to prevent\nsuch disorders among others, was the cause of my publishing my\npapers: and considering my concern in the house of God, I could do\nno less than to give them warning, 'That every man might deliver\nhis soul.'\n\nYou proceed, saying, 'It is my liberty, as well as others into whose\nhands it falls, to weigh what you have said in truth's balance,\nand if it be found too light, to reject it whether you will or\nno.'\n\nAns. Do but grant me, without mocking of me, the liberty you desire\nto take, and God helping me, I desire no more [than] to shift for\nmyself among you. As to your saying, that I proudly and imperiously\ninsult, because I say they are 'babes and carnal, that attempt\nto break the peace and communion of churches, though upon better\npretences than water.' You must know I am still of that mind, and\nshall be, so long as I see the effects that follow, viz. The breach\nof love, taking off Christians from the more weighty things of\nGod; and to make them quarrel and have heart-burnings one against\nanother.\n\nWhere you are pleased to charge me with raging, for laying those\neighteen particular crimes to the charge of such who exclude\nChristians from church communion, and debar them their heaven-born\nprivileges, for the want of that, which yet God never made the\nwall of division between us. I say, when you can prove, That God\nhath made water baptism that wall, and that the stress of the after\neighteen charges lie wholly and only in that; then you may, time\nenough, call my language such as wanteth charity: but I question\nthough that was granted, whether your saying, I RAGE, will be\njustified in the day of judgment.\n\nMy great noise, as you call it, about an initiating ordinance,\nyou say, you shall take no notice of.\n\nAns. 1. Although you do not, I must: For if baptism be not that,\nbut another; and if visible saints may enter into fellowship by\nthat other, and are nowhere forbidden so to do, because they have\nnot light into water baptism: it is of weight to be considered by\nme; yea, and of others too who are unprejudiced. 2. How ignorant\nyou are of such as hold it the initiating ordinance I know not:\nnor how long you have been of that persuasion I know not. This I\nknow, that men of your own party, as serious, godly, and it may be,\nmore learned than yourself, have within less than this twelve-month\nurged it. Mr. D. in my hearing, did from Romans 6:1, 2 in the\nmeeting in Lothbury affirm it: also my much esteemed Mr. D. A.[4]\ndid twice in a conference with me assert it. 3. But whatever you\nsay, whether for, or against, 'tis no matter; for while you deny\nit be the entering ordinance, you account it the wall, bar, bolt,\nand door; even that which must separate between the righteous\nand the righteous; nay, you make want of light therein, a ground\nto exclude the most godly your communion, when every novice in\nreligion shall be received into your bosom, and be of esteem with\nyou because he hath, and from what ground God knows, submitted to\nwater baptism.\n\nI am glad that you conclude with me what is the initiating ordinance:\nbut withal, give me leave to correct, as I think, one extravagant\nexpression of yours. You say, 'It is CONSENT on all hands and\nNOTHING else, that makes them members of particular churches, and\nnot faith and baptism.' You might have stopped at, and nothing\nelse, you need not in particular have rejected faith: your first\nerror was bad enough: what, NOTHING else but consent? What, not so\nmuch as a respect to the matter or end? Why then are not all the\ncommunities of all the highwaymen in the land, truly constituted\nchurches of Christ; unless you can prove that they hold together,\nbut not by consent? What? consent and nothing else? But why do\nYOU throw out FAITH? why, I throw out baptism; which because you\ncannot as to the case in hand fetch in again, therefore out must\nfaith go too. Your action is much like that harlot's, that stood\nto be judged by Solomon, who because her own child was dead, would\nhave her neighbour's killed also (1 Kings 3:26). Faith, Sir, both\nin the profession and confession of it, is of immediate and also\nabsolute concern, even in the very act of the church's reception,\nof this or another member. Throw out faith, and there is no such\nthing as a Christian, neither visible nor invisible. You ought\nto receive no man, but upon a comfortable satisfaction to the\nchurch, that you are now receiving a believer. Faith, whether it\nbe savingly there or no, is the great argument with the church in\nreceiving any: we receive not men as men, but the man immediately\nunder that supposition; He hath faith, he is a Christian. Sir,\nconsent simply, without faith, makes no man a member of the church\nof God: because then would a church not cease to be a church,\nwhoever they received among them. Yea, by this assertion you have\njustified the church of Rome itself, to be to this day both good,\nand godly, unless you can prove that they did at first, and do\nnow receive their unbelieving members, without their own consent.\nThe church hath no such liberty to receive men without respect to\nfaith; yea, faith and holiness must be the essentials, or basis,\nupon, and for the sake of which you receive them: holiness, I say,\nyet not such as is circumstantial, but that which is such in the\nvery heart of it: pray you in your next therefore word it better,\nlest while you slight and trample upon me, you stand before all,\nblame-worthy yourself.\n\nThe scriptures you speak of, I did not in my first produce to\nshew persons unbaptized [in water] might hold communion with the\nchurch, though I am fully convinced they may, but to shew, that\nknowledge of those persons, of their faith and holiness in general,\nought first to be shewed to the church, before she can lawfully\nreceive them (Acts 9:26-31; 1 Cor 16:10; 2 Cor 8:23). As to\nmy answer to a question which you have of your's corrupted, and\nthen abused: I tell you again, That a discovery of the faith and\nholiness, and a declaration of the willingness of a person to subject\nhimself to the laws and government of Christ in his church, is a\nground sufficient to receive such a member.\n\nBut you descant; Is baptism one of the laws of Christ?\n\nAns. It is none of those laws, neither any part of them, that the\nchurch, as a church, should shew her obedience by. For albeit that\nbaptism be given by Christ our Lord to the church, yet not for\nthem to worship him by as a church. Shew me what church-ordinance\nit is; and when, or where the church, as a church, is to practise\nit, as one of those laws and appointments that he hath commanded\nhis church to shew to him her obedience by. Again, That submitting\nto water baptism, is a sign or note, that was ever required by\nany of the primitive churches, of him that would hold fellowship\nwith them; or that it infuseth such grace and holiness into those\nthat submit thereto, as to capacitate them for such a privilege;\nor that they did acknowledge it a sign thereof, I find not in all\nthe Bible.\n\nI find not, as I told you in my first, that baptism is a sign to\nany, but the person that is baptized (Col 2:12; Rom 6:1-4; 1 Cor\n15:29; Acts 2:38, 22:16). The church hath her satisfaction of the\nperson, from better proof (1 Peter 3:21).\n\nI told you also, That baptism makes thee no member of the church,\nneither doth it make thee a visible saint: It giveth thee therefore,\nneither right to, nor being of membership at all. Why, Sir, did you\nnot answer these things? but slip them with others, as if you were\nunconcerned; troubling your reader with such kind of insinuations,\nas must needs be unsavoury to godly ears. You make the moral law\nnone of Christ's but Moses'; not the son's but the servant's; and\ntell me, because I plead for faith and holiness, according to moral\nduties gospelized, (they are my words) whereby we ought to judge\nof the fitness of members; that therefore Moses is more beholden\nto me than Christ.\n\nSir, know you not yet, that a difference is to be put betwixt\nthose rules that discover the essentials of holiness, and those\nthat in themselves are not such; and that that of faith and the\nmoral law is the one, and baptism, &c. the other. Is not love to\nGod, abhorrence of idols, to forbear blaspheming, to honour our\nparents, to do no murder, to forbear theft, not to bear false\nwitness, nor covet, &c. are not (I say) these the precepts of the\nLord Jesus, because delivered by Moses? Or, are these such as may\nbetter be broken, than for want of light to forbear baptism with\nwater? Or, doth a man while he liveth in the neglect of these,\nand in the mean time bustle about those you call gospel commands,\nmost honour Christ, or best fit himself for fellowship with the\nsaints? Need I tell you, That the faith of Christ, with the ten\ncommandments, are as much now gospel commands as baptism; and\nought to be in as much, and far more respect with the holy ones\nthan that, or other the like.[5]\n\nYea, shall I tell you, That baptism will neither admit a man into\nfellowship, nor keep him there, if he be a transgressor of a moral\nprecept; and that a man who believeth in Jesus, and fulfilleth\nthe royal law, doth more glorify God, and honour religion in the\nworld, than he that keepeth, if there were so many, ten thousand\nfigurative laws. As to those commands that respect God's instituted\nworship in a church, as a church, I have told you that baptism is\nnone of them, and you have been driven to confess it. The church\nthen must first look to faith, then to good living according to the\nten commandments; after that she must respect those appointments\nof our Lord Jesus that respects her outward order and discipline,\nand then she walks as becomes her, sinning if she neglecteth\neither; sinning if she overvalueth either. But why did you not\nanswer those tests I produced for the strengthening of my argument\n(Rom 14:17,18; Deut 27:47; James 2:8-12; 1 Cor 9:21, 5:9-11; Gal\n6:15,16; Phil 3; 1 Tim 1:9-11; Acts 20:28-32; Rom 13:13; James 4:11;\n1 Cor 5:12). Deal fairly; Answer those texts, with the argument\nmade upon them; and when you have after a godly manner done that,\nyou may the more boldly condemn.\n\nYou tell me, that I say, 'None ever received baptism without light\ntherein.'\n\nWhat if I did? (as I did not) but you grant it: and now I will ask\nyou, and pray deal fairly in your answer. May a man be a visible\nsaint without light therein? May he have a good conscience without\nlight therein? And seeing that baptism is none of the worship that\nChrist instituted in his church for them to practice as a church,\nmust he be kept dark about all other things concerning the worship\nof God in his church, until he receive light therein?\n\nYou have answered already, 'That they ought to be ashamed, and\nto repent of that abomination [their sprinkling] BEFORE they come\nto have a sight of the pattern of the house of God, the goings\nin and the comings out thereof' (Eze 43:10,11). But, Sir, where\ndo you find that want of light in water baptism, or because a\nman hath been sprinkled, that he is to be kept dark in all other\ntemple-institutions, till he be ashamed and repent of that? Pray\nproduce the texts, for Ezekiel helps you nothing: he speaks only\nof the pattern of the house, the goings out, and comings in thereof.\nAs for the coming in, you have already confessed, That baptism is\nnot the entering ordinance. And as for the worship that Christ\nhath instituted in his church, as a church, I say, (and you also\nhave said it) baptism is none of the forms thereof, none of the\nordinances thereof, none of the laws thereof; for baptism is, as\nto the practice of it, that which is without the church, without\nthe house of God.[6] Then by your own text, if a man do repent\nhim of his christening in his childhood, he may be received into\nfellowship without submitting to baptism: but I will not strain\nyou too far.\n\nYou add, 'Is it a person's light that giveth being to a precept?'\n\nAns. Who said it? Yet it is his light and faith about it, that\ncan make him to do it acceptably.\n\nYou ask again, 'Suppose men plead want of light in other commands?'\n\nAns. If they be not such, the forbearance of which, discapacitates\nhim of membership, he may yet be received to fellowship.\n\n'But what if a man want light in the supper?'\n\nAns. There is more to be said in that case than in the other: for\nthat is a part of that worship which Christ hath instituted for\nhis church, to be conversant in as a church; presenting them as\nsuch, with their communion with their Head, and with one another\nas members of him. 'The cup of blessing which we bless, is it not\nthe communion of the blood of Christ? The bread which we break,\nis it not the communion of the body of Christ? For we being many\nare one bread, and one body; for we are all partakers of that one\nbread' (1 Cor 10:16,17). Wherefore this being a duty incumbent\non the church, as a church; and on every member of that body as\nsuch, they are obliged in that case more closely to deal with the\nmembers, than in that wherein they are not so concerned; and with\nwhich as such, they have nothing to do. No man baptizeth by virtue\nof his office in the church; no man is baptized by virtue of his\nmembership there.\n\n'But what if a man want light in his duty to the poor?'\n\nAns. If he doth, God must give it him; I mean to know his duty\nas a church member. Now I will add, but what if he that can give\na shilling, giveth nothing? I suppose all that the church can do\nin that case, is but to warn, to exhort, and charge him, and to\nshew him his duty: and if he neglect, to shew him, that 'He which\nsoweth sparingly, shall reap also sparingly' (2 Cor 9:6). But to\ncut a man off for this, as you forwardly urge, would argue that\nchurch, at least I think so, a little too bold with so high and\nweighty a censure. I plead not here for the churl, but seek to\nallay your heat: and should it be granted that such deserve as\nyou would have it, this makes no matter to the case in hand. Now\nwhereas you suggest, 'That moral evils are but sins against men,'\nyou are too much unadvised: the moral evil, as you call it,\nwhether you respect the breach of the first or second table, is\nfirst and immediately a sin against God; and more insufferable, yea\nand damnable, than for a man for want of light to forbear either\nbaptism or the Lord's Supper.\n\nBut say you, 'We have now found an advocate for sin against God,\nin the breach of one of HIS holy commands?'\n\nAns. As if none of the moral precepts were HIS. But, Sir, who have\nI pleaded for, in the denial of any one ordinance of God? Yea, or\nfor their neglect of it either? What I say, is but that men must\nhave light, that they may not do in darkness, or Papist-like, live\nby an implicit faith.\n\nBut I see you put no difference between an open breach of the\nlaw, and a forbearing that which to him is doubtful. But I will\nsuppose a case: There is a man wants light in baptism, yet by\nhis neighbour is pressed to it: he saith he seeth it not to be\nhis duty; the other saith, he sins if he doth it not: now seeing\n'whatsoever is not of faith is sin' (Rom 14:23); what should this\nman do? If you say, let him use the means: I say so too. But what,\nif when he hath used it, he still continueth dark about it; what\nwill you advise him now? If you bid him wait, do you not encourage\nhim to live in sin, as much as I do? Nay, and seeing you will\nnot let him for want of light in that, obey God in other his\ninstitutions; what is it but to say, Seeing you live for want\nof light in the neglect of baptism, we will make you, while you\ncontinue so, live, though quite against your light, in the breach\nof all the rest. And WHERE you are commanded thus, you may shew\nthe place when you find it.\n\nNow where you urge, that you are one of them that say, 'The epistles\nwere writ to particular churches, and so serve nothing at all for\nour kind of communion.' Urging further, 'That it will be difficult\nfor me to prove, that they were also directed to particular saints.'\n\nAns. I wish there were nothing harder, that were good for me to\ndo. But what should be the reason that our author, with others\nof his opinion, should stickle so hard to prove [that] all the\nepistles were wrote to particular churches? Why, because those\nmembers were, as they think, every one baptized; and so the epistles\nfrom which we fetch our arguments for the love and concord of\nsaints, to be only proper to themselves.[7] But if this be true,\nthere is virtue indeed, and more than ever I dreamed of, in partaking\nof water baptism: for if that shall take away the epistles, and\nconsequently the whole Bible, from all that are not baptized;\nthen are the other churches, and also particular saints, in a very\ndeplorable condition. For he asketh me very devoutly, 'Whether\nany unbaptized persons were concerned in these epistles?' But why\nwould they take from us the Holy Scriptures? Verily, that we might\nhave naught to justify our practice withal: for if the Scriptures\nbelong only to baptized believers, they then belong not to the\nrest; and in truth, if they could persuade us to yield them this\ngrant, we should but sorrily justify our practice. But I would ask\nthese men, 'If the word of God came out from them? Or if it came\nto them only?' (1 Cor 14:36). Or, whether Christ hath not given his\nwhole word to every one that believeth, whether they be baptized,\nor in, or out of church fellowship (James 17:14). Or, whether every\nsaint in some sort, hath not the keys of the kingdom of heaven,\nwhich are the Scriptures and their power? Would to God they\nhad learned more modesty, than thus to take from all others, and\nappropriate to themselves, and that for the sake of their observing\na circumstance in religion, so high, and glorious a privilege.\n\nBut we will come a little to proof: what church will this author\nfind in Rome, that time the epistle was sent to the brethren\nthere, besides that church that was in Aquila's house, although\nmany more saints were then in the city? (Rom 16:5). Yea, the\napostle in his salutation at the beginning, embraceth them only\nas brethren, without the least intimation of their being gathered\ninto fellowship: 'To all that be in Rome, beloved of God, called\nto be saints: Grace to you,' &c. (1:7). To all there, to all\nin that city, beloved of God, and that are converted to the Lord\nJesus Christ. A church there was in Aquila's house, and that\nthere were many more saints besides, is, and that by the text, as\nmanifest. Besides, considering the rules that are given them in\nthe 14th and 15th chapters about their receiving one another, doth\nyet strongly suggest to me, that they were not yet in fellowship,\nbut as it were now about it, when Paul wrote his epistle to them.\n\nThe first epistle written to Corinth, was also wrote to all them\n'that in every place call upon the name of Jesus Christ our Lord'\n(1:2). But it will be hard work for our author to make it manifest,\nthat none in those days did call on the name of our Lord, but those\nthat were first baptized. The second epistle also, was not only\nwritten to the church at Corinth, but also to 'all the saints which\nwere in all Achaia' (2 Cor 1:1). To the Galatians and Thessalonians\nindeed, his salutation was only to the churches there: But the\nthree epistles before were as well to all other [saints]: As also\nthat to the Ephesians, Philippians, and Colossians, in which the\nfaithful and SAINTS in Christ Jesus were also every one comprehended.\nBesides, to what particular church was the epistle to the Hebrews\nwrote? Or the epistle of James? Both those of Peter, and the first\nof John? Nay, that of John was wrote to some at that time out of\nfellowship, 'that also may have fellowship with [us]' the church\n(1:1-4). So that these brethren must not have all the scriptures.\nWe have then a like privilege with all saints, to use the scriptures\nfor our godly edifying, and to defend ourselves thereby, from the\nassaults of those that would make spoil of us. But to pass this,\nand come to the next.\n\nYou object for that I said, 'If water baptism [as the circumstances\nwith which the church was pestered of old] trouble the peace, and\nwound the consciences of the godly, dismember and break their\nfellowships; it is, although an ordinance, for the present prudently\nto be shunned.' At this (as I said) you object, and say, 'Did I\never find baptism a pest or plague to churches? And did ever God\nsend an ordinance to be a pest and plague to his people?'\n\nI answer: I said not that God did send it for any such end at all;\nGod's ordinances are none of this in themselves: nor if used as,\nand for the end for which God sent them. But yet both baptism,\nand the supper of the Lord, have, by being wrested out of their\nplace, been a great affliction to the godly both in this and\nother ages. What say you to breaking of bread, which the devil, by\nabusing, made an engine in the hand of Papists, to burn, starve,\nhang and draw thousands? What say you to John of Leyden? What\nwork did he make by the abuse of the ordinance of water baptism?\nAnd I wish this age had not given cause, through the church-rending\nspirits that some are possessed with, to make complaint of this\nmatter; who have also had for their engine the baptism with water.\nYea, yourself, Sir, so far as I can perceive, could you get but\nthe opportunity; yourself (I say) under pretence of this innocent\nordinance, as you term it, would not stick to make inroads,\nand outroads too, in all the churches, that suit not your fancy,\nin the land. For you have already been bold to affirm, 'That all\nthose that have baptized infants, ought to be ashamed and repent,\nbefore they be showed the pattern of the house.' And what is this\nbut to threaten, that could you have your will of them, you would\nquickly take from them their present church privileges, and let\nthem see nothing thereof, till those qualifications, especially\nsubjection to water baptism, was found to attend each of them.\n\nAs to the persons you speak of, 'Who have rent churches in pieces,\nby making preaching by method, doctrine, reason and use, to be\nanti-christian': Or, because they could not have other ministrations\nperformed after their fancies 'the imprudence of such with yourselves,\nhath been heart-breaking to many a gracious soul; an high occasion\nof stumbling to the weak, and a reproach to the ways of the Lord.'\nThat it may be prudently shunned, I referred you then for proof,\nto what should be offered after: but at this you cry out, and so\npass it.\n\nAnd now, reader, although this author hath thus objected against\nsome passages in this my first argument for communion with persons\nunbaptized; yet the body of my argument he misseth and passeth over,\nas a thing not worth the answering; whether because he forgot, or\nbecause he was conscious to himself, that he knew not what to do\ntherewith, I will not now determine. 1. I effectually prove, 'That\nbaptism is not the initiating ordinance.' 2. I prove, 'That though\nit was, yet the case may so fall out, that members might be received\nwithout it.' 3. I prove, 'That baptism makes no man a visible\nsaint, nor giveth any right to church fellowship.' 4. I prove,\n'That faith, and a life becoming the law of the ten commandments,\nshould be the chief and most solid argument with true churches to\nreceive saints to fellowship.'[8] 5. I prove, 'That circumcision\nin the flesh, which was the entering ordinance of old, was a type\nof circumcision in the heart,' &c. These things, with others, our\nauthor letteth pass; although in the proof of them abideth the\nstrength of this first argument; to which I must entreat him in\nhis next, to cast his eye, and give fair answer; as also to the\nscriptures on which each are built, or he must suffer me to say,\nI am abused. Further, I make a question upon three scriptures,\nWhether all the saints, even in the primitive times, were baptized\nwith water? to which also he answereth nothing; whereas he ought\nto have done it, if he will take in hand to confute. The scriptures\nare 1 Corinthians 1:14-16; Romans 6:3; Galatians 3:27. Yet were\nthey effectually answered, my argument is nothing weakened.\n\nYou come to my second argument, drawn from Ephesians 4:4-6. Upon\nwhich a little more now to enlarge, and then to take notice of\nyour objection. The apostle then in that fourth of the Ephesians,\nexhorteth the church there 'with all lowliness and meekness, with\nlong suffering, forbearing one another in love; endeavouring to\nkeep the unity of the spirit in the bond of peace' (vv 2,3). This\ndone, he presents them with such arguments, as might fasten his\nexhortation to purpose upon them.\n\n1. The first is, because the body is ONE; There is 'one body';\ntherefore they should not divide. For if the church of Christ be\na body, there ought not to be a rent or schism among them (1 Cor\n12).\n\n2. His second argument is, There is 'one spirit,' or one quickening\nprinciple by which the body is made to live; for having asserted\nbefore that Christ hath indeed a body, it was meet that he showed\nalso, that this body hath life, and motion. Now that life, being\nnone other, than that nourishment, or spirit of life, from which\n'the whole body fitly joined together and compacted by that which\nevery joint supplieth, according to the effectual working of the\nmeasure in every part, maketh increase of the body unto the edifying\nof itself in love' (Eph 4:16). Now this spirit, being first, and\nchiefly, in the head, therefore none other but those that hold the\nhead can have this nourishment ministered to them: besides, this\nis the spirit that knits the body together, and makes it increase\nwith the increase of God (Col 2:19). This is 'the unity of the\nspirit' which he before exhorts them to keep.\n\n3. The third argument is, Because their hope is also but one. 'Even\nas ye are called [saith he] in one hope of your calling': as who\nshould say, My brethren, if you are called with one calling, if\nyour hope, both as to the grace of hope, and also the object, be\nbut one: if you hope for one heaven, and for one eternal life:\nthen maintain that unity of the spirit, and hope, while here, in\nlove, 'and the bond of peace' (Eph 4:3).\n\n4. The fourth argument is, There is 'one Lord,' or husband, or prince,\nto whom this church belongs: therefore if we have husbands, but\none, Lord and prince but one, let us not read into many parties,\nas if we had many husbands, lords, and princes, to govern us,\nas his wife, his house, and kingdom. 'Is Christ divided?' (1 Cor\n1:13).\n\n5. The fifth argument is, There is 'one faith,' by which we all\nstand justified by one Lord Jesus Christ; 'one faith' by which we\nescape the wrath of God; 'one faith' by which only they that have\nit are blessed; yea, seeing there is but 'one faith,' by which\nwe are all put into one way of salvation, let us hold together as\nsuch.\n\n6. The sixth argument is, There is 'one baptism.' Now we are come\nto the pinch, viz., Whether it be that of water, or no? which\nI must positively deny. (1.) Because water baptism hath nothing\nto do in a church, as a church; it neither bringeth us into the\nchurch, nor is any part of our worship when we come there; how then\ncan the peace and unity of the church depend upon water baptism?\nBesides, he saith expressly, It is the 'unity of the spirit,' not\nwater, that is here intended: and the arguments brought to enforce\nit, are such as wholly and immediately relate to the duty of the\nchurch, as a church. (2.) Further, That other text, that treateth\nof our being baptized into a body, saith expressly it is done by\nthe spirit: 'For by one spirit are we all baptized into one body'\n(1 Cor 12:13). Here is the church presented as under the notion\nof 'one body'; here is a baptism mentioned, by which they are\nbrought, or initiated into this body: Now that this is the baptism\nof water, is utterly against the words of the text; 'For by one\nspirit are we all baptized into one body.' Besides, if the baptism\nhere be of water, then is it the initiating ordinance; but the\ncontrary I have proved, and this author stands by my doctrine.\nSo then, the baptism here respecting the church as one body, and\nwater, having nothing to do to enter men into the church, nor to\ncommand them to practise it as a church, in order to their peace\nor communion, or respecting the worship of God as such: and (I say\nagain) the baptism in the sixth argument, being urged precisely\nfor no other purpose, but with respect to the church's peace as\na body; it must needs be THAT baptism, by virtue of which, they\nwere initiated, and joined together in one; and that baptism being\nonly that which the Spirit executeth; this therefore is that one\nbaptism.\n\n7. The other argument is also effectual; there is 'One God and\nFather of all, who is above all, and through all, and in you\nall' (Eph 4:6). If we are 'one body'; if to it there be but 'one\nspirit'; if we have but 'one hope, one faith,' and be all baptized\nby 'one spirit' into that 'one' body; and if we have but 'one\nLord, one God,' and he in every one of us; let us be also 'one':\nand let them that are thus qualified, both join together, and hold\nin one.\n\nBut our author against this, objecteth, That, 'now I employ my pen\nagainst every man; and give the lie to all expositors, for they\nhold this one baptism, to be none other than that of water.'[9]\n\nAns. What if I should also send you to answer those expositors\nthat expound certain scriptures for infant baptism, and that by\nthem brand us for anabaptists; must this drive you from your belief\nof the truth? EXPOSITORS I reverence, but must live by mine own\nfaith (Habb 2:4). God hath no where bound himself to them more\nthan to others, with respect to the revelation of his mind in his\nword. But it becomes not you to run thus to expositors, who are,\nas to your notions in many things, but of yesterday: 'to the law,\nand to the testimony' (Isa 8:20): for 'Out of the mouth of babes'\nthe Lord hath 'ordained strength' (Psa 8:2).\n\nBut you bid me tell you, 'What I mean by spirit baptism?'\n\nAns. Sir, you mistake me, I treat not here of our being baptized\nwith the Spirit, with respect to its coming from heaven into us;\nbut of that act of the spirit, when come, which baptizeth us into\na body or church. It is one thing to be baptized with the Spirit\nin the first sense; and another to be baptized by it in the sense\nI treat of: for the Spirit to come upon me, is one thing; and\nfor that when come, to implant, embody, or baptize me into the\nbody of Christ, is another. Your question therefore is grounded\non a mistake, both of my judgment, and the words of the apostle.\nWherefore thus I soon put an end to your objections. For the\nSpirit to come down upon me, is one thing; and for the Spirit to\nbaptize, or implant me into the church, is another: for to be\npossessed with the spirit, is one thing; and to be led by that\nspirit, is another. I conclude then; seeing the argument taken\nfrom that one baptism, respecteth church fellowship properly;\nand seeing water baptism meddleth not with it as such; it is the\nother, even that in 1 Corinthians 12:16 that is here intended,\nand no other.\n\nBut you add, 'If nothing but extraordinary gifts are called the\nbaptism of the Spirit in a strict sense; then that baptism (1 Cor\n12) must be water baptism, as well as that in the Ephesians.'\n\nHold: you make your conclusions before you have cause; first, prove\nthat in the Ephesians to be meant of water baptism, and that the\nbaptism in 1 Corinthians 12:16 is the baptism you would have it;\nand then conclude my argument void. That it is the baptism of the\nHoly Ghost according to the common notion, I say not; for you to\nassert it is the baptism of water, gives the lie to the text: but\nthat it is an act of the Holy Ghost, baptizing the saints into\na body, or church, you will hardly be able to make the contrary\nappear to be truth. 'But behold, while here you would have this\nto be baptism with water, how you contradict and condemn your own\nnotion: you say water baptism is not the entering ordinance; yet\nthe baptism here is such as baptizeth us into a body: wherefore\nbefore you say next time that this in 1 Corinthians 12:16 is meant\nof water baptism; affirm that water baptism is the initiating or\nentering ordinance, that your opinion and doctrine may hang better\ntogether.'\n\nWe come to my third argument; which is to prove, that it is lawful\nto hold church communion with the godly sincere believer, though\nhe hath not be baptized with water, because he hath the DOCTRINE\nof baptisms (Heb 6:2). Which doctrine I distinguish from the\npractice of it; the doctrine being that which by the outward sign\nis presented to us; or which by the outward circumstance of the\nact is preached to the believer, viz., the death of Christ, my\ndeath with Christ; also his resurrection from the dead, and mine\nwith him to newness of life. 'This our author calleth one of the\nstrangest paradoxes that he hath LIGHTLY observed.'\n\nAns. How light he is in his observation of things, I know not; this\nI am sure, the apostle makes mention of the doctrine of baptisms;\nnow that the doctrine of a man, or ordinance, is the signification\nof what is preached, is apparent to very sense. What is Christ's\ndoctrine, Paul's doctrine, scripture doctrine, but the truth couched\nunder the words that are spoken? so the doctrine of baptism, yea\nand the doctrine of the Lord's supper, are those truths or mysteries\nthat such ordinances preach unto us. And that the doctrine of\nbaptism, in this sense, is the great end for which that, and the\nLord's supper, was instituted, is apparent from all the scriptures:\nit is that which the apostle seeketh for in that eminent sixth\nof the Romans, 'Know ye not that so many of us as were baptized\ninto Jesus Christ, were baptized into his death? Therefore we are\nburied with him by baptism into death: that like as Christ was\nraised up from the dead by the glory of the Father, even so we\nalso should walk in newness of life. For if we have been planted\ntogether in the likeness of his death, we shall be also in the\nlikeness of his resurrection' (3-5). What is here discoursed, but\nthe doctrine of or that which baptism teacheth; with an intimation;\nthat that was the chief, for the sake of which that shadow was\ninstituted; as also that they that have the doctrine, or that\nwhich is signified thereby, they only must reign with Christ.\n\nAgain, This is that which he seeketh for among the Corinthians;\n'If the dead rise not at all,' [saith he], 'why then were you\nbaptized for the dead?' (1 Cor 15:29). Why then were you baptized?\nWhat did baptism teach you? What doctrine did it preach to you?\nfurther, 'Buried with him in baptism, wherein also ye are risen\nwith him through the faith of the operation of God, who hath raised\nhim from the dead' (Col 2:12). What is here in chief asserted,\nbut the doctrine only which water baptism preacheth? with an\nintimation, that they, and they only, are the saved of the Lord,\nthat have heard, received, and that live in this doctrine.\n\nThe same may be said of the Lord's supper, it also hath its\ndoctrine. But against this our author objecteth, saying, 'That\nthis is called the doctrine of baptism, I am yet to learn.'\n\nAns. Your ignorance of the truth makes it not an error: but I pray\nyou, what is the doctrine of baptism, if not that which baptism\nteacheth, even that which is signified thereby? As that is the\ndoctrine of Christ, and the scriptures; which he and they teach\nas the mind of God.\n\nBut you say, 'I took the doctrine of baptism to be the command\nthat a believer should be baptized, for such ends as the gospel\nexpresseth.'\n\nAns. To assert that a figurative ordinance is of God, is one thing;\nbut the doctrinal signification of that ordinance is another. A\nman may preach the command, yet none of the doctrine which baptism\npreacheth. The doctrine lieth not in the command, but the mystery\ndiscovered to faith, by the act.\n\nYou object, 'If the resurrection be the doctrine of baptism, why\ndoth the apostle make that, and the doctrine of baptism, things\ndistinct, in Hebrews 6.'\n\nAns. The resurrection simply considered, is not the doctrine of\nbaptism, but Christ's, and mine by him. Besides, there is more in\nit than the mystery of this resurrection; there is my death first,\nand then my rising with him.\n\nBut you add, 'Under the law, all the sacrifices of that dispensation,\nwith their sabbaths, were types of that Christ, who was the substance\nof all those ceremonies. If any of them then that professed faith\nin the Messias to come, should upon scruples, or want of pretended\nlight, neglect the whole, or part of that typical worship; why\nmay not a man say of them, as this advocate of the practice under\ndebate, they had the richer and better sacrifice.'\n\nAns. First, that the brethren which refuse to be baptized, as\nyou and I would have them, refuse it for want of pretended light,\nbecomes you not to imagine, unless your boldness will lead you\nto judge, that all men want sincerity, that come not up to our\njudgment. Their conscience may be better than either yours or mine;\nyet God, for purposes best known to himself, may forbear to give\nthem conviction of their duty in this particular. But what, because\nthey are not baptized, have they not Jesus Christ? Or, must we\nnow be afraid to say that Christ is better than water baptism?[10]\nYea, God himself for the sake of this better thing, hath suffered\nin his church a suspension of some of his ordinances, yet owned\nthem for his truly constituted congregation. What say you to the\nchurch in the wilderness? I touched you with it in my first, but\nperceive you listed not to meddle therewith. That church received\nmembers, the way which was not prescribed by, but directly against\nthe revealed mind of God; yet stood a true church, their members\ntrue members; also that church in that state, was such before\nwhom, among whom, and to whom God continually made known himself\nto be their God, and owned them for his peculiar treasure.\n\nAnd now I am fallen upon it, let me a little enlarge: this church,\naccording to the then instituted worship of God, had circumcision\nfor their entering ordinance (Gen 17:13,14), without which it was\nunlawful to receive any into fellowship with them: yea, he that\nwithout it was received, was to be cut off, and cast out again.\nFurther, as to the passover, the uncircumcised were utterly\nforbidden to eat it (Exo 12:48). Now if our brethren had as\nexpress prohibition to justify their groundless opinion, as here\nis to exclude the uncircumcised from the communion of the church\nand the passover: I say, if they could find it written, 'No\nunbaptized person shall enter, no unbaptized person shall eat of\nthe supper'; what a noise would they make about it? But yet let\nthe reader observe, that although circumcision was the entering\nordinance, and our author saith baptism is not; yea, though this\nchurch was expressly forbidden to receive the uncircumcised, and\nwe have not a syllable now to forbid the unbaptized, yet this church\nreceived members without, and otherwise than by this entering\nordinance. They also admitted them to the passover; yea,\nentertained, retained, and held communion with them so long as\nforty years without it. I say again, That the number of this sort\nof communicants was not so few as six hundred thousand. Moreover,\nto these uncircumcised was the land of Canaan given, yea, a\npossession of part thereof before they were circumcised; but the\nold circumcised ones might not enter therein. I am the larger in\nthis, because our author hath overlooked my first mention thereof.\nAnd now I ask, What was the reason that God continued his presence\nwith this church notwithstanding this transgression? Was it not\nbecause they had that richer and better thing, 'the Lord Jesus\nChrist?' For they did all eat of that spiritual bread, and drink\nof that 'spiritual rock that followed them: and that rock was\nChrist' (1 Cor 10:3,4). I confess I find them under rebukes and\njudgments in the wilderness, and that they were many times threatened\nto be destroyed; but yet I find not so much as one check for their\nreceiving of members uncircumcised. Further, in the New Testament,\nwhere we have a catalogue of their sins, and also of their punishment\nfor them; we find not a word about circumcision, nor the smallest\nintimation of the least rebuke for neglecting the entering ordinance\n(1 Cor 10:5-10). I will therefore say of them, as I have also\nsaid of my brethren, 'They had the richer and better thing.'\n\nBut you object, 'That this putteth the whole of God's instituted\nworship both under the law and gospel, to the highest uncertainties.'\n\nAns. This putteth our opposers out of their road, and quencheth the\nflame of their unwarrantable zeal. For if the entering ordinance,\nif the ordinance without which no man might be added to the church,\nwas laid aside for forty years; yea, if more than six hundred\nthousand did communicate with them without it: I say again, If\nthey did it, and held communion with God, that notwithstanding;\nyea, and had not, that we read of, all that time one small check\nfor so doing; why may not we now enter communion, hold communion,\nmaintain communion, church communion, without being judged,\nand condemned by you? because we cannot for want of light be all\nbaptized before; especially considering baptism makes no man a\nsaint, is not the entering ordinance, is no part of the worship\nof God enjoined the church as a church. To conclude, although we\nreceive members unbaptized [in after], we leave not God's instituted\nworship at uncertainties, especially what he hath commanded us\nas his church; we only profess our want of light in some things;\nbut see no word to warrant the forbearance of our duty in all,\nfor want of persuasion in one.\n\nYou object, 'I call baptism a circumstance, an outward-shew I\nNICKNAME it.'\n\nAns. Deep reproof! but why did you not shew me my evil in thus\ncalling it, when opposed to the substance, and the thing signified?\nIs it the substance, is it the thing signified? And why may not I\ngive it the name of a shew; when you call it a symbol, and compare\nit to a gentleman's livery?\n\nBut you say, I call it an outward shew.\n\nAns. Is it an inward one? What is it?\n\n'It is a command.'\n\nAns. But doth that install it in that place and dignity, that was\nnever intended for it?\n\nYou object further, 'They cannot have the doctrine of baptism that\nunderstand not our way of administering it.'\n\nThis is your mistake, both of the doctrine and thing itself. But\nif you will not SCORN to take notice of me, I advise you again\nto consider, That a man may find baptism to be commanded, may\nbe informed who ought to administer it; may also know the proper\nsubject; and that the manner of baptizing is dipping; and may desire\nto practise it because it is commanded, and yet know nothing of\nwhat water baptism preacheth; or of the mystery baptism sheweth\nto faith. But that the doctrine of baptism is not the practice of\nit, not the outward act, but the thing signified; and that every\nbeliever hath that, must argue you more than too bold to deny it.\n\nBut say you, 'Who taught you to divide betwixt Christ and his\nprecepts, that you word it at such a rate? That he that hath the\none,' &c.\n\nAns. To say nothing of faith, and the word; verily reason itself\nteacheth it. For if Christ be my righteousness, and not water; if\nChrist be my advocate, and not water; if there be that good and\nblessedness in Christ, that is not in water; then is Jesus Christ\nbetter than water; and also in these to be eternally divided from\nwater; unless we will make them co-saviours, co-advocates, and\nsuch as are equally good and profitable to men.\n\nBut say you, 'I thought that he that hath Christ, had an orderly\nright to all Christ's promises and precepts; and that the precepts\nof Christ, are part of the riches that a believer hath in and by\nChrist.'\n\nAns. A believer hath more in Christ than either promise or precept;\nbut all believers know not all things, that of God are given to\nthem by Christ. But must not they use, and enjoy what they know,\nbecause they know not all. Or must they neglect the weightier\nmatters, because they want mint, and anise, and cummin? Your\npretended orderly right is your fancy; there is not a syllable\nin the whole bible, that bids a Christian to forbear his duty in\nother things, because he wanteth, as you term it, the symbol, or\nwater baptism.\n\nBut say you, 'He that despiseth his birthright of ordinances, our\nchurch privileges, will be found to be a profane person, as Esau\nin God's account.'\n\nBaptism is not the privilege of a church as such. But what? are\nthey all Esau's indeed? Must we go to hell, and be damned, for\nwant of faith in water baptism? And take notice, I do not plead\nfor a despising of baptism, but a bearing with our brother, that\ncannot do it for want of light. The best of baptism he hath,\nviz. the signification thereof: he wanteth only the outward shew,\nwhich if he had, would not prove him a truly visible saint; it\nwould not tell me he had the grace of God in his heart; it is no\ncharacteristical note to another of my Sonship with God. But why\ndid you not answer these parts of my argument? Why did you only\ncavil at words? which if they had been left out, the argument yet\nstands good. 'He that is not baptized [in water], if yet a true\nbeliever, hath the DOCTRINE of baptism; yea, he ought to have it\nbefore he be convicted, it is his duty to be baptized, or else he\nplayeth the hypocrite. There is therefore no difference between\nthat believer that is, and he that is not yet baptized with water;\nbut only his going down into the water, there to perform an outward\nceremony, the substance of which he hath already; which yet he is\nnot commanded to do with respect to membership with the church;\nbut to obtain by that, further understanding of his privilege by\nChrist, which before he made profession of, and that as a visible\nbeliever.'[11]\n\nBut to come to my fourth argument, which you so tenderly touch\nas if it burnt your fingers: 'I am bold [say I] to have communion\nwith visible saints as before, because God hath communion with them,\nwhose example in the case we are strictly commanded to follow.'\n'Receive ye one another, as Christ also received us to the glory\nof God' (Rom 15:7). Yea, though they be saints, in opinion contrary\nto you, or I. 'We that are strong ought to bear the infirmities\nof the weak, and not to please ourselves' (Rom 15:1). Infirmities\nthat are sinful: for they that are natural are incident to all.\nInfirmities therefore they are, that for want of light, cause\na man to err in circumstantials: and the reason upon which Paul\ngroundeth this admonition is; 'For even Christ pleased not himself,\nbut, as it is written, The reproaches of them that reproached thee\nfell on me' (Rom 15:3).\n\nYou say to this, 'That it is Paul's direction to the church at\nRome how to receive their brethren church members.'\n\nI answer, 1. What? are not the poor saints now in this city? are\nnot they concerned in these instructions? or is not the church\nby these words at all directed how to carry it to those that were\nnot yet in fellowship? A bold assertion! but grounded upon nothing,\nbut that you would have it so. 2. But how will you prove that there\nwas a church, a rightly constituted church, at Rome, besides that\nin Aquila's house? (chap. 16). Neither doth this epistle, nor any\nother in the whole book of God affirm it. Besides, since Paul in\nthis last chapter saluteth the church, as in this man's house,\nbut the other, only as particular saints, it giveth further ground\nof conviction to you, that those others were not as yet imbodied\nin such a fellowship. 3. But suppose there was another church\nbesides; it doth not therefore follow, that the apostle exhorteth\nthem only to receive persons already in fellowship; but 'Him,'\neven every 'Him that is weak in the faith receive ye, but not to\ndoubtful disputations' (14:1). 4. Suppose again, the receiving\nhere exhorted to, be such as you would have it, yet the rule by\nwhich they are directed to do it, is that by which we perceive\nthat Christ hath received them. But Christ did not receive them by\n[water] baptism, but as given to him by the Father. Him, therefore,\nconcerning whom we are convinced, that he by the Father is given\nto Christ, 'Him should we receive.' 5. But what need I grant you,\nthat which cannot be proved? yet if you could prove it, it availeth\nnothing at all; because you may not, cannot, ought not to dare to\nlimit the exhortation to receiving of one another into each other's\naffections only; and not also receiving saints into communion.\n\nBut you object: 'To make God's receiving the rule of our receiving,\nin all cases will not hold.'\n\nAns. Keep to the thing, man: if it hold in the case in hand, it\nis enough, the which you have not denied. And that it holds thus,\nis plain, because commanded. But let the reader know, that your\nputting in that way of his receiving which is invisible to us;\nis but an unhandsome straddling over my argument, which treateth\nonly of a visible receiving; such as is manifest to the church.\nThis you knew, but sought by evading to turn the reader from\nconsidering the strength of this my argument. 'The receiving then\n[said I] because it is set as an example to the church, is such\nas must needs be visible unto them; and is best discovered by that\nword that describeth the visible saint. Whoso then you can judge\na visible saint, one that walketh with God, you may, nay ought to\njudge by the same word, that God hath received him. Now him that\nGod receiveth, him should you receive.' But will any object; they\ncannot believe that God receiveth the unbaptized saints; I will\nnot suppose you so much stupefied, and therefore shall make no\nanswer.\n\nBut you seem to be much offended, because I said, 'Vain man! Think\nnot by the straightness of thine order in outward, and bodily\nconformity to outward and shadowish circumstances, that thy peace\nis maintained with God?' But why so much offended at this? [It is\nsay you] 'Because you intend by this the brethren of the baptized\nway.'\n\nAns. If they be vain men, and set up their OWN order, how straight\nsoever they make it, they are worthy to be reproved; if 'they\nhave rejected the word of the Lord; what wisdom is in them?' (Jer\n8:9). And as you suggest the first, I affirm the second. But if\nyou would be justified in excluding those, with whom yet you see\nGod hath communion, because they yet see not a shadow with you;\nproduce the scripture for such order, that we may believe it is the\norder of God. But deal fairly, lest we shew your nakedness, and\nothers see your shame. You tell me of the order of the Colossians\n(2:5). But if you can prove that that church refused to hold\ncommunion with that saint whom they knew to be received by Christ,\nand held communion with him [Christ], or that none but those that\nare baptized [in water] are received by and hold communion with\nhim, then you justify your order. In the mean while the whole of\nmine argument stands firm against you; 'You must have communion\nwith visible saints, because God hath communion with them, whose\nexample in the case we are strictly commanded to follow.'\n\nBut you ask me, 'If outward and bodily conformity be become a\ncrime?'\n\nAns. I nowhere said it; but know that to glorify God with our\nbodies, respecteth chiefly far higher and more weighty things,\nthan that of water baptism; 'Whatsoever is not of faith is sin'\n(Rom 14:23); and to set up an ordinance, though an ordinance of\nGod, that by it the church may be pulled in pieces, or the truly\nvisible saints excluded communion with their brethren; I say again,\nto make water baptism a bar and division between saint and saint,\nevery whit otherwise gracious and holy alike: This is like fasting\n'for strife and debate, and to smite with the fist of wickedness'\n(Isa 58:4); and is not to be found within the whole bible, but\nis wholly an order of your own devising. As to the peace you make\nan objection about you have granted me what I intended; and now I\nadd further, that for church peace to be founded in water baptism,\nor any other external rite, not having to do with the church, as\na church, is poor peace indeed: Church peace is founded in blood;\nand love to each other for Jesus' sake (Phil 2:1-4). Bearing with,\nand forbearing one another, in all things circumstantial, that\nconcern not church worship as such (Eph 4:31,32). And in my other\n[treatise] I have proved that baptism is not such, and therefore\nought not to be urged to make rents and divisions among brethren.\n\nBut you ask, 'Is my peace maintained in a way of disobedience?\nand conclude if it be, you fear it is false.'\n\nAns. If the first were true; you need not to doubt of the second;\nbut it may be thought he hath little to say in the controversy,\nwho is forced to stuff out his papers, with such needless prattles\nas these.\n\nMy fifth argument is, 'That a failure in such a circumstance as\nwater baptism, doth not unchristian us'; this you are compelled\nto grant. And I conclude with your words, persons ought to be\nChristians before visible Christians; such as any congregation in\nthe land may receive to communion with themselves, because God\nhath shewed us that he has received them. 'Receive him to the glory\nof God.' To the glory of God, is put in on purpose, to shew what\ndishonour they bring to him, who despise to have communion with\nsuch, whom they know do maintain communion with God. I say again,\nHow doth this man, or that church, glorify God, or count the wisdom\nand holiness of heaven beyond them, when they refuse communion\nwith them, concerning whom yet they are convinced, that they\nhave communion with God? But my argument you have not denied; nor\nmeddled with the conclusion at all; which is, 'That therefore,\neven because a failure here, doth not unchristian us, doth not\nmake us insincere'; and I add, doth not lay us open to any revealed\njudgment or displeasure of God (if it doth, shew where) therefore\nit should not, it ought not to make us obnoxious to the displeasure\nof the church of God.\n\nBut you say, 'I rank gospel precepts, with Old Testament abrogated\nceremonies.'\n\nAns. You should have given your reader my words, that he might\nhave judged from my own mouth: I said then, speaking before of\nChristianity itself, 'that thousands of thousands that could not\nconsent to water, as we, are now with the innumerable company of\nangels, and the spirits of just men made perfect.' What was said of\neating, or the contrary, may as to this be said of water baptism:\nneither if I be baptized, am I the better? neither if I be not,\nam I the worse? not the better before God, not the worse before\nmen: still meaning as Paul, provided I walk according to my light\nwith God; otherwise it is false. For if a man that seeth it to\nbe his duty, shall despisingly neglect it; or if he that hath not\nfaith about it, shall foolishly take it up: both these are for\nthis the worse; I mean, as to their own sense, being convicted in\nthemselves, as transgressors. He therefore that doth it according\nto his light, doth well; and he that doth it not, for want of light,\ndoth not ill; for he approveth his heart to be sincere with God,\neven by that his forbearance. And I tell you again, It is nowhere\nrecorded, that this man is under any revealed threatening of God,\nfor his not being baptized with water, he not having light therein,\nbut is admitted through his grace to as many promises as you. If\ntherefore he be not a partaker of that circumstance, yet he is of\nthat liberty, and mercy, by which you stand with God.\n\nBut that I practise instituted worship, upon the same account as\nPaul did circumcision, and shaving, is too bold for you to presume\nto imagine. What? because I will not suffer water to carry away\nthe epistles from the Christians; and because I will not let\nwater baptism be the rule, the door, the bolt, the bar, the wall\nof division between the righteous, and the righteous; must I\ntherefore be judged to be a man without conscience to the worship\nof Jesus Christ? The Lord deliver me from superstitious and\nidolatrous thoughts about any of the ordinances of Christ and of\nGod. But my fifth argument standeth against you untouched; you\nhave not denied, much less confuted the least syllable thereof.\n\nYou tell me my sixth argument is, Edification.\n\nAns. If it be, why is it not embraced? But my own words are these:\n'I am for holding communion thus. Because the edification of souls\nin the faith and holiness of the gospel, is of greater concern than\nan agreement in outward things; I say, it is of greater concern\nwith us, and of far more profit to our brother, than our agreeing\nin, or contesting for, water baptism' (John 16:13; 1 Cor 14:12;\n2 Cor 10:8, 12:19; Eph 4:12; 1 Cor 13:1,2; 8:1). Now why did you\nnot take this argument in pieces, and answer those scriptures, on\nwhich the strength thereof depends; but if to contest, and fall\nout about water baptism, be better than to edify the house of God,\nproduce the texts, that we may be informed.\n\nYou say, 'Edification is the end of all communion, but all things\nmust be done in order, orderly.'\n\nAns. When you have proved that there is no such thing as an orderly\nedifying of the church, without water baptism precede, then it\nwill be time enough to think you have said something.\n\nYou add, 'Edification as to church fellowship being a building up,\ndoth suppose the being of a church; but pray you shew us a church\nwithout baptism.'\n\nAns. See here the spirit of these men, who for the want of water\nbaptism, have at once unchurched all such congregations of God\nin the world; but against this I have, and do urge, That water\nbaptism giveth neither being, nor well-being to a church, neither\nis any part of that instituted worship of God, that the church, as\nsuch, should be found in the practice of. Therefore her edification\nas a church may, yea and ought to be attained unto without it.\n\nBut you say, 'Shew us a New Testament church without baptism.'\n\nAns. What say you to the church all along the Revelation quite\nthrough the reign of Antichrist? Was that a New Testament church,\nor no? Again, If baptism be without the church, as a church,\nif it hath nothing to do in the constituting of a church; if it\nbe not the door of entrance into the church, if it be no part of\nchurch-worship as such; then, although all the members of that\nchurch were baptized, yet the church is a church without water\nbaptism. But all the churches in the New Testament were such:\ntherefore, &c. Again, If baptism respect believers, as particular\npersons only; if it respects their own conscience only; if it\nmake a man no visible believer to me, then it hath nothing to do\nwith church-membership. Because, that which respects my own person\nonly, my own conscience only: that which is no character of my\nvisible saintship to the church, cannot be an argument unto them\nto receive me into fellowship with themselves. But this is true.\nTherefore, &c.\n\nYou proceed, 'If by edification, be meant the private increase\nof grace, in one another, in the use of private means, as private\nChristians in meeting together; how doth the principle you oppose\nhinder that? Endeavour to make men as holy as you can, that they\nmay be fitted for church-fellowship, when God shall shew them the\norderly way to it.'\n\nAns. What a many private things have we now brought out to public\nview? Private Christians, private means, and a private increase\nof grace. But, Sir, Are none but those of your way the public\nChristians? Or, ought none but them that are baptized to have the\npublic means of grace? Or, must their graces be increased by none\nbut private means? Was you awake now? Or, are you become so high\nin your own phantasies, that none have, or are to have but private\nmeans of grace? And, are there no public Christians, or public\nchristian meetings, but them of your way? I did not think that\nall but baptists, should only abide in holes.\n\nBut you find fault because I said, 'Edification is greater than\ncontesting about water baptism.'\n\nAns. If it be not, confute me; if it be, forbear to cavil: water\nbaptism, and all God's ordinances, are to be used to edification;\nnot to beget heats and contentions among the godly, wherefore\nedification is best.\n\nObject. 'I had thought that the preaching, and opening baptism,\nmight have been reckoned a part of our edification.'\n\nAns. The act of water baptism hath not place in church worship,\nneither in whole nor in part; wherefore pressing it upon the church\nis to no purpose at all.\n\nObject. 'Why may you not as well say, that edification is greater\nthan breaking of bread.'\n\nAns. So it is, else that should never have been instituted to\nedify withal; that which serveth, is not greater than he that is\nserved thereby. Baptism and the Lord's supper both, were made for\nus, not we for them; wherefore both were made for our edification,\nbut no one for our destruction. But again, The Lord's supper,\nnot baptism, is for the church, as a church; therefore as we will\nmaintain the church's edifying, that must be maintained in it; yea,\nsued oft, to shew the Lord's death till he come (1 Cor 11:22-26).\nBesides, because it is a great part of church worship, as such,\ntherefore it is pronounced blessed, the Lord did openly bless it\nbefore he gave it; yea and we ought to bless it also; 'The cup of\nblessing which we bless,' not to say more. Therefore your reasoning\nfrom the one to the other will not hold.\n\nObject. 'How comes contesting for water baptism to be so much\nagainst you?'\n\nAns. First, Because weak brethren cannot bear it; whom yet we are\ncommanded to receive, but not to doubtful disputation; doubtful\nto them, therefore for their sakes, I must forbear it (Rom 14:1).\nSecondly, Because I have not seen any good effect, but the contrary,\nwherever such hot spirits have gone before me: 'For where envying\nand strife is, there is confusion,' or tumults, 'and every evil\nwork' (James 3:16).[12] Thirdly, Because by the example of the\nLord, and Paul, we must consider the present state of the church,\nand not trouble them with what they cannot bear (John 16:13; 1\nCor 3:1-3). I conclude then, edification in the church is to be\npreferred above what the church, as a church, hath nothing to do\nwithal. 'All things, dearly beloved, are for our edifying' (1 Cor\n14:5, 12:26; 2 Cor 12:19; Eph 4:16; Rom 15:2; 1 Cor 14:3; 2 Cor\n10:8, 13:10; Rom 14:19). Before I wind up this argument, I present\nyou with several instances, shewing that the breach of [some of]\nGod's precepts have been borne with, when they come in competition\nwith edification. As first, That of Aaron, who let the offering for\nsin be burnt, that should have indeed been eaten (Lev 10:16-20).\nYet because he could not do it to his edification, Moses was\ncontent. But the law was thereby transgressed, 'The priest that\noffereth it for sin, shall eat it' (6:26).\n\nTo this you reply, 'That was not a constant, continued forbearing\nof God's worship, but a suspending of it for a season.'\n\nAns. We also suspend it but for a season; when persons can be\nbaptized to their edification, they have the liberty. But, This\nwas not a bare suspension, but a flat transgression of the law. 'Ye\nshould indeed have eaten it.' Yet Moses was content (Lev 10:16-20).\n\nBut say you, 'Perhaps it was suspended upon just and legal grounds,\nthough not expressed.'\n\nAns. The express rule was against it; 'Ye should indeed [said\nMoses] have eaten it in the holy place: as I commanded' (v 18). But\ngood Sir, are you now for unwritten verities? for legal grounds,\nthough not expressed? I will not drive you further, here is Rome\nenough. As for Eldad and Medad, it cannot be denied, but that their\nedifying of the people, was preferred before their conforming to\nevery circumstance (Num 11:16-26).\n\nYou add, 'That Paul for a seeming low thing did withstand Peter.'\n\nSir, If you make but a seeming low thing of dissembling, and teaching\nothers so to do, especially where the doctrine of justification\nis endangered, I cannot expect much good conscience from you (Gal\n2:11-13).\n\nAs for your answer to the case of Hezekiah, it is faulty in two\nrespects: 1. For that you make the passover a type of the Lord's\nsupper, when it was only a type of the body and blood of the Lord:\n'For even Christ our passover is sacrificed for us' (1 Cor 5:7).\n2. In that you make it an example to you to admit persons unprepared\nto the Lord's supper.\n\nAns. May you indeed receive persons into the church unprepared\nfor the Lord's supper; yea, unprepared for that, with other solemn\nappointments? For so you word it. O what an engine have you made\nof water baptism. Thus, gentle reader, while this author teareth\nus in pieces for not making [water] baptism the orderly rule\nfor receiving the godly and conscientious into communion; he can\nreceive persons if baptized, though unprepared for the supper, and\nother solemn appointments? I would have thee consult the place,\nand see if it countenanceth such an act. That a man who pleadeth\nfor a water baptism above the peace and edification of the church,\nought to be received, although unprepared, into the church to the\nLord's supper, and other solemn appointments; especially considering\nthe nature of right church constitution, and the severity\nof God towards those that came unprepared to his table of old (1\nCor 11:28-30). A riddle indeed, That the Lord should, without a\nword, so severely command, that all which want light in baptism,\nbe excluded church privileges; and yet against his word, admit\nof persons unprepared, to the Lord's table, and other solemn\nappointments.\n\nBut good Sir, why so short-winded? why could not you make the same\nwork with the other scriptures, as you did with these? I must leave\nthem upon you unanswered; and standing by my argument conclude,\nThat if laws and ordinances of old have been broken, and the breach\nof them born with, when yet the observation of outward things was\nmore strictly commanded than now, if the profit and edification\nof the church come in competition; how much more, may not we have\ncommunion, church communion, when no law of God is transgressed\nthereby. And note, That all this while I plead not, as you, for\npersons unprepared, but godly, and such as walk with God.\n\nWe come now to my seventh argument, for communion with the godly,\nthough unbaptized persons; which you say is LOVE. My argument\nis this; 'Therefore I am for communion thus; because love, which\nabove all things we are commanded to put on, is of much more worth\nthan to break about baptism.' And let the reader note, That of\nthis argument you deny not so much as one syllable, but run to\nanother story; but I will follow you. I add further, That love is\nmore discovered when we receive for the sake of Christ, than when\nwe refuse his children for want of water: And tell you again, That\nthis exhortation to love is grounded not upon [water] baptism,\nbut the putting on of the new creature, which hath swallowed up\nall distinctions (Col 3:9-14). Yea, there are ten arguments in\nthis one, which you have not so much as touched; but thus object,\n\n'That man that makes affection the rule of his walking, rather\nthan judgment, it is no wonder if he go out of the way.'\n\nAns. Love to them, we are persuaded that God hath received, is\nlove that is guided by judgment; and to receive them that are\nsuch, because God hath bidden us (Rom 14), is judgment guided by\nrule. My argument therefore hath forestalled all your noise, and\nstandeth still on its legs against you. As to the duties of piety\nand charity, you boast of, sound not a trumpet, tell not your\nleft hand of it; we are talking now of communion of saints, church\ncommunion, and I plead, that to love, and hold together as such,\nis better than to break in pieces for want of water baptism. My\nreason is, because we are exhorted in all things to put on love;\nthe love of church communion: contrariwise you oppose, Above all\nthings put on water. For the best saint under heaven that hath\nnot that, with him you refuse communion. Thus you make baptism,\nthough no church ordinance, a bar to shut out the godly, and a\ntrap-door to let the unprepared into churches, to the Lord's\nsupper, and other solemn appointments.\n\nBut you object, 'Must our love to the unbaptized indulge them\nin an act of disobedience? Cannot we love their persons, parts,\ngraces, but we must love their sins?'\n\nAns. We plead not for indulging, 'But are there not with you,\neven with you, sins against the Lord your God?' (2 Chron 28:10).\nBut why can you indulge the baptists in many acts of disobedience?\nFor to come unprepared into the church, is an act of disobedience:\nTo come unprepared to the supper is an act of disobedience; and to\ncome so also to other solemn appointments, are acts of disobedience.\n\n'But for these things,' you say, 'you do not cast, nor keep any\nout of the church.'\n\nAns. But what acts of disobedience do we indulge them in?\n\n'In the sin of infant baptism.'\n\nAns. We indulge them not; but being commanded to bear with the\ninfirmities of each other, suffer it; it being indeed in our eyes\nsuch; but in theirs they say a duty, till God shall otherwise\npersuade them. If you be without infirmity, do you first throw a\nstone at them: They keep their faith in that to themselves, and\ntrouble not their brethren therewith: we believe that God hath\nreceived them; they do not want to us a proof of their sonship\nwith God; neither hath he made water a wall of division between\nus, and therefore we do receive them.\n\nObject. 'I take it to be the highest act of friendship to be\nfaithful to these professors, and to tell them they want this one\nthing in gospel order, which ought not to be left undone.'\n\nAns. If it be the highest piece of friendship, to preach water\nbaptism to unbaptized believers, the lowest act thereof must needs\nbe very low. But contrariwise, I count it so far off from being\nany act of friendship, to press baptism in our notion on those\nthat cannot bear it; that it is a great abuse of the peace of\nmy brother, the law of love, the law of Christ, or the society\nof the faithful. Love suffereth long, and is kind, is not easily\nprovoked: let us therefore follow after the things that make for\npeace, and things wherewith one may edify another: let every one\nof us please his neighbour, for his good to edification: Bear you\none another's burdens, and so fulfil the law of Christ (1 Cor 13;\nRom 14:19, 15:2; Gal 6:2).\n\nBut say you, 'I doubt when this comes to be weighed in God's\nbalance, it will be found no less than flattery, for which you\nwill be reproved.'\n\nAns. It seems you do but doubt it, wherefore the principles from\nwhich you doubt it, of that methinks you should not be certain;\nbut this is of little weight to me; for he that will presume\nto appropriate the epistles to himself and fellows, for the sake\nof baptism, and that will condemn all the churches of Christ in\nthe land for want of baptism, and that will account his brother\nas profane Esau and rejected, as idolatrous Ephraim because he\nwanteth his way of water baptism; he acts out of his wonted way,\nof rigidness, when he doth but doubt, and not affirm his brother\nto be a flatterer. I leave therefore this your doubt to be resolved\nat the day of judgment, and in the mean time trample upon your harsh\nand unchristian surmises. As to our love to Christians in other\ncases, I hope we shall also endeavour to follow the law of the\nLord; but because it respects not the matter in hand, it concerns\nus not now to treat thereof.\n\nMy argument treateth of church communion; in the prosecution of\nwhich I prove. 1. That love is grounded upon the new creature (Col\n3:10-15). 2. Upon our fellowship with the Father and Son (1 John\n1:2,3). 3. That with respect to this, it is the fulfilling of the\nroyal law (James 4:11; Rom 14:21). 4. That it shews itself in acts\nof forbearing, rather than in publishing some truths: communicating\nonly what is profitable, forbearing to publish what cannot be born\n(1 Cor 3:1,2; Acts 20:18-20; John 3:16,17). 5. I shew further, That\nto have fellowship for, to make that the ground of, or to receive\none another chiefly upon the account of an outward circumstance;\nto make baptism the including and excluding charter: the bounds,\nbar, and rule of communion, when by the word of the everlasting\ntestament, there is no word for it, to speak charitably, if it\nbe not for want of love, it is for want of light in the mysteries\nof the kingdom of Christ. Strange! Take two Christians equal in\nall points but this; nay, let one go beyond the other in grace and\ngoodness, as far as a man is beyond a babe, yet water shall turn\nthe scale, shall open the door of communion to the less; and\ncommand the other to stand back: yet is no proof to the church of\nthis babe's faith and hope, hath nothing to do with his entering\ninto fellowship, is no part of the worship of the church.[13]\nThese things should have been answered, seeing you will take upon\nyou so roundly to condemn our practice.\n\nYou come now to my eighth argument; which you do not only render\nfalsely, but by so doing abuse your reader. I said not that the\nchurch at Corinth did shut each other out of communion; but, for\nGod's people to divide into parties, or to shut each other from\nchurch communion, though for greater points, and upon higher\npretences, than that of water baptism, hath heretofore been counted\ncarnal, and the actors therein babyish Christians: and then bring\nin the factions, that was in the church at Corinth. But what! May\nnot the evil of denying church communion now, if proved naught\nby a less crime in the church at Corinth, be counted carnal and\nbabyish; but the breach of communion must be charged upon them at\nCorinth also?\n\nThat my argument is good you grant, saying, 'The divisions of the\nchurch at Corinth were about the highest fundamental principles,\nfor which they are often called carnal'; yet you cavil at it. But\nif they were to be blamed for dividing, though for the highest\npoints; are not you much more for condemning your brethren to\nperpetual banishment from church communion, though sound in all\nthe great points of the gospel, and right in all church ordinances\nalso, because for want of light they fail only in the point of\nbaptism?\n\nAs to your quibble about Paul and Apollos, whether they, or\nothers, were the persons, though I am satisfied you are out, yet\nit weakeneth not my argument; for if they were blame worthy for\ndividing, though about the highest fundamental principles, as you\nsay, how ought you to blush for carrying it as you do to persons,\nperhaps, more godly than ourselves, because they jump not with\nyou in a circumstance? That the divisions at Corinth were helped\non by the abuse of baptism, to me is evident, from Paul's so oft\nsuggesting it: 'Were ye baptized in the name of Paul? I thank God\nthat I baptized none of you,--lest any should say, I had baptized\nin mine own name' (1:13-15).\n\nI do not say, that they who baptized them designed this, or that\nbaptism in itself effected it; nor yet, though our author feigns\nit, 'that they were most of them baptized by their factious\nleaders.' But that they had their factious leaders, is evident;\nand that these leaders made use of the names of Paul, Apollos,\nand Christ, is as evident; for by these names they were beguiled\nby the help of ABUSED baptism.\n\nBut say you, 'Wherein lies the force of this man's argument against\nbaptism as to its place, worth, and continuance?'\n\nI answer: I have no argument against its place, worth or continuance,\nalthough thus you seek to scandalize me. But this kind of sincerity\nof yours, will never make me one of your disciples. Have not I told\nyou even in this argument, 'That I speak not as I do, to persuade\nor teach men to break the least of God's commandments; but that\nmy brethren of the baptized way may not hold too much thereupon,\nmay not make it an essential of the gospel, nor yet of the communion\nof saints.' Yet he feigns that I urge two arguments against it.\nBut reader, thou mayest know I have no such reason in my book.\nBesides, I should be a fool indeed, were I against it, should I\nmake use of such weak arguments. My words then are these: 'I thank\nGod,' said Paul, 'that I baptized none of you but Crispus,' &c.\n'Not but that then it was an ordinance, but they abused it in making\nparties thereby, as they abused also Paul, and Cephas. Besides,\nsaid he, I know not whether I baptized any other. By this negligent\nrelating who were baptized by him, he sheweth that he made no\nsuch matter thereof, as some in these days do. Nay, that he made\nno matter at all thereof with respect to a church communion. For\nif he did not heed who himself had baptized, much less did he heed\nwho were baptized by others? But if baptism had been the initiating\nordinance, and I now add, essential to church communion; then no\ndoubt he had made more conscience of it, than thus lightly to pass\nit by.'\n\nI add further, where he saith, He 'was not sent to baptize'; that\nhe spake with an holy indignation against those that had abused\nthat ordinance. 'Baptism is an holy ordinance, but when Satan\nabuseth it, and wrencheth it out of its place, making that which\nis ordained of God, for the edification of believers, the only\nweapon to break in pieces the love, unity, and concord of the\nsaints; than as Paul said of himself and fellows (1 Cor 3:5-7).\nWhat is baptism? Neither is baptism any thing? This is no new\ndoctrine, for God by the mouth of the prophet of old, cried out\nagainst his own appointments, when abused by his own people (Isa\n1:11-15); because they used them \"for strife, and debate, and to\nsmite with the fist of wickedness\"' (58:4). But to forbear, to\ntake notice thus of these things, my argument stands firm against\nyou: 'For if they at Corinth were blame worthy for dividing,\nthough their divisions were, if you say true, about the highest\nfundamentals, you ought to be ashamed, thus to banish your brethren\nfrom the privileges of church communion for ever, for the want of\nso low a thing as water baptism.' I call it not low, with respect\nto God's appointment, though so, it is far from the highest place,\nbut in comparison of those fundamentals, about which you say, 'the\nCorinthians made their divisions.'\n\nYou come next to my ninth argument, and serve it as Hanun served\nDavid's servants (2 Sam 10:4), you have cut off one half of its\nbeard, and its garments to its buttocks, thinking to send it home\nwith shame. You state it thus: 'That by denying communion with\nunbaptized believers, you take from them their privileges to which\nthey are born.'\n\nAns. Have I such an argument, in all my little book? Are not my\nwords verbatim these? 'If we shall reject visible saints by\ncalling, saints that have communion with God; that have received\nthe law at the hand of Christ; that are of an holy conversation\namong men, they desiring to have communion with us; as much\nas in us lieth, we take from them their very privileges, and the\nblessings to which they were born of God.' This is mine argument:\nnow confute it.\n\nPaul saith, not only to the gathered church at Corinth, but to\nall scattered saints, that in every place call upon the name of\nthe Lord (1 Cor 1:2). That if Jesus Christ is theirs; that Paul\nand Apollos, and Cephas, and the world, and all things else was\ntheirs (3:22).\n\nBut you answer, 'We take from them nothing, but we keep them from\na disorderly practice of gospel ordinances, we offer them their\nprivileges, in the way of gospel order.'\n\nAns. Where have you one word of God, that forbiddeth a person, so\nqualified, as is signified in mine argument, the best communion\nof saints for want of water? There is not a syllable for this in\nall the book of God. So then, you in this your plausible defence,\ndo make your scriptureless light, which in very deed is darkness\n(Isa 8:20), the rule of your brother's faith; and how well you\nwill come off for this in the day of God, you might, were you not\nwedded to your wordless opinion, soon begin to conceive.\n\nI know your reply, 'New Testament saints are all baptized first.'\n\nAns. Suppose it granted: Were they baptized, that thereby they\nmight be qualified for their right to communion of saints, so\nthat, without their submitting to water, they were to be denied\nthe other? Further, suppose I should grant this groundless notion,\nWere not the Jews in Old Testament times to enter the church by\ncircumcision? (Gen 17; Exo 12). For that, though water is not,\nwas the very entering ordinance. Besides, as I said before, there\nwas a full forbidding of all that were not circumcised from entering\ninto fellowship, with a threatening to cut them off from the church\nif they entered in without it: yet more than six hundred thousand\nentered that church without it. But how now, if such an one as\nyou had then stood up and objected, Sir Moses, What is the reason\nthat you transgress the order of God, to receive members without\ncircumcision? Is not that the very entering ordinance? Are not you\ncommanded to keep out of the church all that are not circumcised?\nYea, and for all those that you thus received, are you not commanded\nto cast them out again, to cut them off from among this people\n(Gen 17:13,14; Exo 12:44-46). I say, Would not this man have had\na far better argument to have resisted Moses, than you, in your\nwordless notion, have to shut out men from the church, more holy\nthan many of ourselves? But do you think that Moses and Joshua,\nand all the elders of Israel, would have thanked this fellow, or\nhave concluded that he spake on God's behalf? Or, that they should\nthen, for the sake of a better than what you call order, have set\nto the work that you would be doing, even to break the church in\npieces for this?\n\nBut say you, 'If any will find or force another way into the sheep\nfold than by the footsteps of the flock, we have no such custom\nnor the churches of God.'\n\nAns. What was done of old I have shewed you, that Christ, not\nbaptism, is the way to the sheep fold, is apparent: and that the\nperson [who thus enters], in mine argument, is entitled to all\nthese, to wit, Christ, grace, and all the things of the kingdom\nof Christ in the church, is, upon the scriptures urged, as evident.\n\nBut you add, 'That according to mine old confidence, I affirm,\nThat drink ye all of this is entailed to faith, not baptism: a\nthing,' say you, 'soon said, but yet never proved.'\n\nAns. 1. That it is entailed to faith, must be confessed of all\nhands. 2. That it is the privilege of him that discerneth the Lord's\nbody, and that no man is to deny him it, is also by the text as\nevident, 'and so let him eat,' because he is worthy. Wherefore\nhe, and he only, that discerneth the Lord's body, he is the worthy\nreceiver, the worthy receiver in God's estimation; but that none\ndiscern the Lord's body but the baptized [in water], is both fond\nand ridiculous once to surmise.\n\nWherefore to exclude Christians, and to debar them their heaven-born\nprivileges, for want of that which yet God never made the wall of\ndivision betwixt us: This looks too like a spirit of persecution\n(Job 19:28), and carrieth in it those eighteen absurdities which\nyou have so hotly cried out against. And I do still add, 'Is\nit not that which greatly prevailed with God to bring down those\njudgments which at present we [the people of God] groan under,\nI will dare to say it was,[14] A cause thereof.' Yea, I will yet\nproceed; I fear, I strongly fear, that the rod of God is not yet\nto be taken from us; for what [is a] more provoking sin among\nChristians than to deny one another their rights and privileges,\nto which they are born of God? And then to father these their\ndoings upon God, when yet he hath not commanded it, neither in\nthe New Testament nor the Old.\n\nBut I may not lightly pass this by, for because I have gathered\neighteen absurdities from this abuse of God's ordinances, or from\nthe sin of binding the brethren to observe order, not founded on\nthe command of God; and I am sure you have none to shut out men as\ngood, as holy, and as sound in faith as ourselves, from communion.\nTherefore you call my conclusion devilish, top-full of ignorance\nand prejudice, and me, one of Machiavel's scholars, also proud,\npresumptuous, impeaching the judgment of God.\n\nAns. But what is there in my proposition, that men, considerate,\ncan be offended at? These are my words: 'But to exclude Christians\nfrom church communion, and to debar them their heaven-born\nprivileges, for the want of that which yet God never made a wall\nof division between us: this looks too like a spirit of persecution:\nthis respecteth more the form than the spirit and power of godliness,\n&c. Shall I add, Is it not that which greatly prevailed to bring\ndown those judgments which at present we feel and groan under?\nI will dare to say, it was a cause thereof.' A was in my copy,\ninstead whereof the printer put in the; for this, although I\nspeak only the truth, I will not beg of you belief; besides, the\nbookseller desired me, because of the printer's haste, to leave\nthe last sheet to be overlooked by him, which was the cause it\nwas not among the erratas. But I say, wherein is the proposition\noffensive? Is it not a wicked thing to make bars to communion,\nwhere God hath made none? Is it not a wickedness to make that a\nwall of division betwixt us which God never commanded to be so? If\nit be not, justify your practice; if it be, take shame. Besides,\nthe proposition is universal, why then should you be the chief\nintended? But you have in this done like to the lawyers of old,\nwho, when Christ reproved the pharisees of wickedness before them,\nsaid, 'Master, thus saying thou reproachest us also' (Luke 11:45).\n\nBut you feign, and would also that the world should believe, that\nthe eighteen absurdities which naturally flow from the proposition\nI make, to be the effects of baptism, saying to me, 'None but\nyourself could find an innocent truth big with so many monstrous\nabsurdities.'\n\nI answer: This is but speaking wickedly for God, or rather to\njustify your wordless practice. I say not that baptism hath any\nabsurdity in it, though your abusing it, hath them all, and many\nmore, while you make it, without warrant from the word, as the\nflaming sword, to keep the brotherhood out of communion, because\nthey, after your manner, cannot consent thereto. And let no man\nbe offended, for that I suggest that baptism may be abused to the\nbreeding such monstrous absurdities, for greater truths than that\nhave been as much abused. What say you to, 'This is my body?' To\ninstance no more, although I could instance many, are not they the\nwords of our Lord? Are not they part of the scriptures of truth?\nand yet behold, even with those words, the devil, by abusing\nthem, made an engine to let out the heart-blood of thousands.[15]\nBaptism also may be abused, and is, when more is laid upon it\nby us than is commanded by God. And that you do so, is manifest\nby what I have said already, and shall yet say to your fourteen\narguments.\n\nMy last argument, you say, is this: 'The world may wonder at your\ncarriage to these unbaptized persons, in keeping them out of\ncommunion?'\n\nAns. You will set up your own words, and then fight against them;\nbut my words are these: 'What greater contempt can be thrown upon\nthe saints, than for their brethren to cut them off from, or to\ndebar them church communion.' And now I add, Is not this to deliver\nthem to the devil (1 Cor 5), or to put them to shame before all\nthat see your acts? There is but one thing can hinder this, and\nthat is, by-standers see that these, your brethren, that you thus\nabuse, are as holy men as ourselves. Do you more to the openly\nprophane, yea, to all wizards and witches in the land?[16] For\nall you can do to them, I speak now as to church acts, is no other\nthan to debar them the communion of saints.\n\nAnd now I say again, the world may well wonder, when they see\nyou deny holy men of God that liberty of the communion of saints\nwhich you monopolise to yourselves: and though they do not understand\nthe grounds of profession, or communion, yet they can both see\nand say, these holy men of God, in all visible acts of holiness,\nare not one inch behind you. Yea, I will put it to yourselves, If\nthose many, yea, very many, who thus severely, but with how little\nground, is seen by men of God, you deny communion with; are not\nof as good, as holy, as unblameable in life, and as sound, if not\nsounder in the faith than many among ourselves: Here only they\nmake the stop, they cannot, without light, be driven into water\nbaptism, I mean after our notion of it: but what if they were, it\nwould be little sign to me, that they were sincere with God.\n\nTo conclude this; when you have proved that water baptism, which\nyou yourself have said is not a church ordinance, is essential\nto church communion, and that the church may, by the word of God,\nbolt, bar, and for ever shut out those, far better than ourselves,\nthat have not, according to our notion, been baptized with water;\nthen it will be time enough to talk of ground for so doing. In\nthe mean time I must take leave to tell you, 'There is not in all\nthe Bible one syllable for such a practice, wherefore your great\ncry about your order is wordless, and therefore faithless, and\nis a mere human invention.'\n\n\nI COME NOW TO YOUR FOURTEEN ARGUMENTS, AND SHALL IMPARTIALLY\nCONSIDER THEM.\n\nYour first argument to prove it lawful to reject the unbaptized\nsaint, is, 'Because the great commission of Christ (Matt 28),\nfrom which all persons have their authority for their ministry,\nif any authority at all, doth clearly direct the contrary. By that\ncommission ministers are first to disciple, and then to baptize\nthem so made disciples, and afterwards to teach them to observe\nall that Christ commanded them, as to other ordinances of worship.\nIf ministers have no other authority to teach them other parts of\ngospel worship, before they believe and are baptized, it may be\nstrongly supposed they are not to admit them to other ordinances\nbefore they have passed this first enjoined in the commission.'\n\nAns. 1. That the ministers are to disciple and baptize, is granted.\nBut that they are prohibited, by the commission (Matt 28), to\nteach the disciples other parts of gospel worship that have not\nlight in baptism, remains for you to prove. Shall I add, this\nposition is so absurd and void of truth, that none that have\never read the love of Christ, the nature of faith, the end of the\ngospel, or of the reason of instituted worship (which is edification)\nwith understanding, should so much as once imagine.\n\nBut where are they here forbidden to teach them other truths before\nthey be baptized? This text as fairly denieth to the unbaptized\nbeliever heaven and glory. Nay, our author, in the midst of all\nhis flutter about this 28th of Matthew, dare venture to gather\nno more therefrom, but that it may be strongly supposed. Behold\ntherefore, gentle reader, the ground on which these brethren lay\nthe stress of their separation from their fellows, is nothing else\nbut a supposition, without warrant, screwed out of this blessed\nword of God. Strongly supposed! but may it not be as strongly\nsupposed that the presence and blessing of the Lord Jesus, with\nhis ministers, is laid upon the same ground also? for thus he\nconcludes the text, 'And lo, I am with you alway even unto the\nend of the world.' But would, I say, any man from these words\nconclude, that Christ Jesus hath here promised his presence only\nto them that, after discipling, baptize those that are so made;\nand that they that do not baptize shall neither have his presence\nnor his blessing? I say again, should any so conclude hence, would\nnot all experience prove him void of truth? The words therefore\nmust be left, by you, as you found them, they favour not at all\nyour groundless supposition.\n\nTo conclude, these words have not laid baptism in the way to debar\nthe saint from fellowship of his brethren, no more than to hinder\nhis inheritance in life and glory. Mark reads it thus: 'He that\nbelieveth and is baptized shall be saved; but he that believeth\nnot shall be damned' (Mark 16:16). Letting baptism, which he\nmentioned in the promise, fall, when he came at the threatening.\nGod also doth thus with respect to his worship in the church, he\ncommands all and every whit of his will to be done, but beareth\nwith our coming short in this, and that, and another duty. But\nlet's go on.\n\nYour second argument is, 'That the order of Christ's commission,\nas well as the matter therein contained to be observed, may easily\nbe concluded, from God's severity towards them that sought him not\naccording to due order (1 Chron 15:13). Was God so exact with his\npeople then, that all things to a pin must be according to the pattern\nin the mount (Heb 8:5, 9:11), whose worship then comparatively,\nto the gospel, was but after the law of a carnal commandment; and\ncan it be supposed he should be so indifferent now to leave men\nto their own liberty, to time and place his appointments, contrary\nto what he had given an express rule for in his word as before?\n(Eze 44:7,9,10). It was the priest's sin, formerly to bring the\nuncircumcised in heart and flesh into his house.'\n\nAns. That there is no such order in that commission as you feign,\nI have proved. As for your far-fetch'd instance (1 Chron 15),\nit is quite beside your purpose. The express word was, That the\npriest, not a cart, should bear the ark of God. Also they were\nnot to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16;\nNum 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew\nsay, Receive none that are not baptized first; or that Christ\nwould have them of his, that are not yet baptized, kept ignorant\nof all other truths that respect church communion; then you say\nsomething, else you do but raise a mist before the simple reader:\nbut whoso listeth may hang on your sleeve. As for the pins and\ntacks of the tabernacle, they were expressly commanded; and when\nyou have proved by the word of God, That you ought to shut saints\nout of your communion for want of baptism, then you may begin more\njustly to make your parallel. How fitly you have urged (Eze 44)\nto insinuate that unbaptized believers are like the uncircumcised\nin heart and flesh, I leave it to all gospel-novices to consider.\n\nYour third argument is, 'The practice of the first gospel-ministers,\nwith them that first trusted in Christ, discovers the truth of\nwhat I assert. Certainly they that lived at the spring-head, or\nfountain of truth, and had the law from Christ's own mouth, knew\nthe meaning of his commission better than we: but their constant\npractice in conformity to that commission, all along the Acts of\nthe Apostles, discovers that they never arrived to such a latitude\nas men plead for now-a-days. They that gladly received the word\nwere baptized, and they, yea they only, were received into the\nchurch.'\n\nAns. How well you have proved what you have asserted, is manifest\nby my answer to the two former arguments. I add, That the ministers\nand servants of Jesus Christ in the first churches, for that you\nare to prove, were commanded to forbear to preach other truths to\nthe unbaptized believers; or that they were to keep them out of\nthe church; or that the apostles, and first fathers, have given\nyou to understand by their example, that you ought to keep as\ngood out of churches as yourselves, hath not yet been shewed by\nthe authority of the word. The second of the Acts proveth not,\nThat the three thousand were necessitated to be baptized in order\nto their fellowship with the church, neither doth it say THEY, yea\nthey only, were received into the church. But suppose all this,\nas much was done at the first institution of circumcision, &c.,\nyet afterwards thousands were received without it.\n\nYour fourth argument is, 'None of the scripture saints ever attempted\nthis church privilege without baptism, if they did, let it be\nshewn. The eunuch first desired baptism before anything else; Paul\nwas first baptized before he did essay to join with the church.\nOur Lord Christ, the great example of the New Testament, entered\nnot upon his public ministry, much less any other gospel ordinance\nof worship, till he was baptized.'\n\nAns. That none of the scripture saints, if there be any unscripture\nones, so much as attempted this church-privilege first, remains\nfor you to prove. But suppose they were all baptized, because\nthey had light therein, what then? Doth this prove that baptism\nis essential to church communion? Or, that Christ commanded in\nthe 28th of Matthew, or gave his ministers by that, authority,\nnot to make known to believers other parts of gospel-worship, if\nthey shall want light in baptism? The eunuch, Paul, and our blessed\nLord Jesus, did none of them, by their baptism, set themselves to\nus examples how to enter into church communion; what church was\nthe eunuch baptized into, or made a member of; but where is it\nsaid, that the unbaptized believer, how excellent soever in faith\nand holiness, must, for want of water baptism, be shut out from the\ncommunion of saints, or be debarred the privilege of his Father's\nhouse? This you are to prove.\n\nYour fifth argument is, 'If Christ himself was made manifest to\nbe the SENT of God by baptism, as appears (Mark 1:9,10), then why\nmay not baptism, as the first fruits of faith, and the first step\nof gospel-obedience, as to instituted worship, be a manifesting\ndiscovering ordinance upon others who thus follow Christ's steps.'\n\nAns. That Jesus Christ was manifested as the SENT of God by baptism,\nor that baptism is the first fruit of faith and the first step to\ngospel-obedience, as to instituted worship, is both without proof\nand truth; the text saith not, he was manifest to be the 'sent'\nof God by baptism; nay it saith not, that by that he was manifest\nto others to be anything thereby: you have therefore but wronged\nthe text to prove your wordless practice by. Yea, John himself,\nthough he knew him before he was baptized, to be a man of God,\nfor, saith he, 'I have need to be baptized of thee, and comest\nthou to me' (Matt 3:14), and knew him after to be the 'sent' of\nGod; yet not in, or by, but after he was baptized, to wit, by the\ndescending of the Holy Ghost, after he was come out of the water,\nas he was in prayer, for the heavens were opened to John (John\n1:30-34), and he saw, and bare record, because he saw the Spirit\ndescend from heaven, and abide upon Jesus, after his baptism, as\nhe was in prayer (Matt 3:13-17; Luke 3:21,22). Thus we find him\nmade known before and after, but not at all by baptism, to be the\n'sent' of God.\n\nAnd that baptism is the fruit of faith, or that faith ought to be\ntied to take its first step in water baptism, in the instituted\nworship of God; this you must prove, it is not found expressed\nwithin the whole Bible. Faith acts according to its strength and\nas it sees, it is not tied or bound to any outward circumstance;\none believeth he may, and another believeth he may not, either do\nthis or that.\n\nYour sixth argument is, 'If baptism be in any sense any part of\nthe foundation of a church, as to order (Heb 6:1,2), it must\nhave place here or no where: why are those things called first\nprinciples, if not first to be believed and practised? Why are\nthey rendered by the learned the A, B, C, of a Christian, and\nthe beginning of Christianity, milk for babes, if it be no matter\nwhether baptism be practised or no? If it be said water baptism\nis not there intended, let them shew me how many baptisms there\nare besides water baptism? Can you build and leave out a stone in\nthe foundation? I intend not baptism a foundation any other ways\nbut in respect of order, and it is either intended for that or\nnothing.'\n\nAns. Baptism is in no sense the foundation of a church. I find\nno foundation of a church but Jesus Christ himself (Matt 16:18;\n1 Cor 3:11). Yea, the foundation mentioned (Heb 6:1,2) is nothing\nelse but this very Christ. For he is the foundation, not only of\nthe church, but of all that good that at any time is found in her.\nHe is the foundation OF our repentance, and OF our faith towards\nGod (vv 1,2). Further, baptisms are not here mentioned with\nrespect to the act in water, but of the doctrine; that is, the\nsignification thereof. 'The doctrine of baptisms.' And observe,\nneither faith, nor repentance, nor baptisms, are called here\nfoundations: Another thing, for a foundation, is here by the Holy\nGhost intended, even a foundation for them all: a foundation of\nfaith, of repentance, of the doctrine of baptisms, of the resurrection\nof the dead, and of eternal judgment. And this foundation is Jesus\nChrist himself, and these are the first principles, the milk, the\nA, B, C, and the beginning of Christian religion in the world.\nI dare not say, No matter whether water baptism be practised or\nno. But it is not a stone in the foundation of a church, no not\nrespecting order; it is not, to another, a sign of my sonship\nwith God; it is not the door into fellowship with the saints, it\nis no church ordinance, as you, yourself, have testified. So then\nas to church work, it hath no place at all therein.\n\nYour seventh argument is, 'If Paul knew the Galatians only upon\nthe account of charity, No other ways to be the sons of God by\nfaith; but by this part of their obedience, as he seems to import,\nthen the same way we judge of the truth of men's profession of\nfaith, when it shows itself by this selfsame obedience. Baptism\nbeing an obligation to all following duties' (Gal 3:26,27).\n\nAns. This your argument, being builded upon no more than a SEEMING\nimport, and having been above ten times overthrown already; I might\nleave still with you, till your seeming import is come to a real\none, and both to a greater persuasion upon your own conscience.\nBut verily Sir, you grossly abuse your reader; must imports, yea,\nmust seeming imports now stand for arguments, thereby to maintain\nyour confident separation from your brethren? Yea, must such things\nas these, be the basis on which you build those heavy censures and\ncondemnations you raise against your brethren, that cannot comply\nwith you, because you want the word? A seeming import. But are\nthese words of faith? or do the scriptures only help you to seeming\nimports, and me-hap-soes[17] for your practice? No, nor yet to them\nneither, for I dare boldly affirm it, and demand, if you can, to\nprove, that there is so much as a seeming import in all the word of\nGod, that countenanceth your shutting men, better than ourselves,\nfrom the things and privileges of our Father's house. That to the\nGalatians, saith not, that Paul knew them to be the sons of God\nby faith, no other way, but by THIS part of their obedience; but\nputs them upon concluding themselves the sons of God, if they\nwere baptized into the Lord Jesus, which could not, ordinarily,\nbe known but unto themselves alone; because, being thus baptized,\nrespecteth a special act of faith, which only God and him that\nhath, and acteth it, can be privy to. It is one thing for him\nthat administereth, to baptize in the name of Jesus, and another\nthing for him that is the subject, by that to be baptize INTO Jesus\nChrist: Baptizing into Christ, is rather the act of the faith of\nhim that is baptized, than his going into water and coming out\nagain. But that Paul knew this to be the state of the Galatians\nno other way, but by their external act of being baptized with\nwater, is both wild and unsound, and a miserable IMPORT indeed.\n\nYour eighth argument is, 'If being baptized into Christ, be a\nputting on of Christ, as Paul expressed, then they have not put on\nChrist, in that sense he means, that are not baptized; if this\nputting on of Christ, doth not respect the visibility of Christianity;\nassign something else as its signification; great men's servants\nare known by their master's liveries, so are gospel believers by\nthis livery of water baptism, that all that first trusted in Christ\nsubmitted unto; which is in itself as much an obligation to all\ngospel obedience, as circumcision was to keep the whole law.'\n\nAns. For a reply to the first part of this argument, go back to\nthe answer to the seventh. Now that none have put on Christ in\nPaul's sense; yea, in a saving, in the best sense; but them that\nhave, as you would have them, gone into water, will be hard for\nyou to prove, yea, is ungodly for you to assert. Your comparing\nwater baptism to a gentleman's livery, by which his name is known\nto be his, is fantastical. Go you but ten doors from where men have\nknowledge of you, and see how many of the world, or Christians,\nwill know you by this goodly livery, to be one that hath put on\nChrist. What! known by water baptism to be one that hath put on\nChrist, as a gentleman's man is known to be his master's servant,\nby the gay garment his master gave him. Away fond man, you do\nquite forget the text. 'By THIS shall all men know that ye are\nmy disciples, if ye have love one to another' (John 13:35). That\nbaptism is in itself obliging, to speak properly, it is false, for\nset it by itself, and it stands without the stamp of heaven upon\nit, and without its signification also: and how, as such, it\nshould be obliging, I see not. Where you insinuate, it comes in\nthe room of, and obligeth as circumcision: you say, you know not\nwhat (Acts 15:1,2). Circumcision was the initiating ordinance, but\nthis you have denied to baptism. Further, circumcision then bound\nmen to the whole obedience of the law, when urged by the false\napostles, and received by an erroneous conscience (Gal 5:1-4).\nWould you thus urge water baptism! would you have men to receive\nit with such consciences? Circumcision in the flesh, was a type of\ncircumcision in the heart, and not of water baptism (Rom 2:28,29;\nPhil 3:3).\n\nYour ninth argument is, 'If it were commendable in the Thessalonians,\nthat they followed the footsteps of the church of Judea (1 Thess\n2:14), who it appears followed this order of adding baptized\nbelievers unto the church; then they that have found out another\nway of making church members, are not by that rule praiseworthy,\nbut rather to be blamed; it was not what was since in corrupted\ntimes, but that which was from the beginning: the first churches\nwere the purest pattern.'\n\nAns. That the text saith there was a church of Judea, I find not\nin 1 Thessalonians 2:14. And that the Thessalonians are commended\nfor refusing to have communion with the unbaptized believers,\nfor that is our question, prove it by the word, and then you do\nsomething. Again, that the commendations (1 Thess 2:14) do chiefly,\nor at all, respect their being baptized: or, because they followed\nthe churches of God, which in Judea were in Christ Jesus, in the\nexample of water baptism is quite beside the word. The verse runs\nthus: 'For ye, brethren, became followers of the churches of God\nwhich in Judea are in Christ Jesus: for ye also have suffered like\nthings of your own countrymen, even as they have of the Jews.'\nThis text then commends them, not for that they were baptized with\nwater, but, for that they stood their ground, although baptized\nwith suffering, like them in Judea, for the name of the Lord Jesus.\nFor suffering like things of their own countrymen, as they did of\nthe Jews. Will you not yet leave off to abuse the word of God, and\nforbear turning it out of its place, to maintain your unchristian\npractice of rejecting the people of God, and excluding them their\nblessed privileges. The unbaptized believer, instead of taking\nshame for entering into fellowship without it, will be ready, I\ndoubt, to put you to shame for bringing scriptures so much beside\nthe purpose, and for stretching them so miserably to uphold you\nin your fancies.\n\nYour tenth argument is, 'If so be, that any of the members at\nCorinth, Galatia, Colosse, Rome, or them that Peter wrote to,\nwere not baptized, then Paul's arguments for the resurrection to\nthem, or to press them to holiness from the ground (Rom 6; Col\n2; 1 Cor 15) was out of doors, and altogether needless, yea, it\nbespeaks his ignorance, and throweth contempt upon the Spirit's\nwisdom (Heb 6; 1 Peter 3:21) by which he wrote; if that must be\nasserted as a ground to provoke them to such an end, which had no\nbeing: and if all the members of all those churches were baptized,\nwhy should any plead for an exemption from baptism, for any church\nmember now?'\n\nAns. Suppose all, if all these churches were baptized, what then?\nthat answereth not our question. We ask where you find it written,\nthat those that are baptized, should keep men as holy, and as much\nbeloved of the Lord Jesus as themselves, out of church communion,\nfor want of light in water baptism. Why we plead for their admission,\nthough ye see not yet, that this is their duty, is because we\nare not forbidden, but commanded to receive them, because God and\nChrist hath done it (Rom 14, 15).\n\nYour eleventh argument is, 'If unbaptized persons must be received\ninto churches, only because they are believers, though they deny\nbaptism; then why may not others plead for the like privilege,\nthat are negligent in any other gospel ordinance of worship, from\nthe same ground of want of light, let it be what it will. So then\nas the consequence of this principle, churches may be made up of\nvisible sinners, instead of visible saints.'\n\nAns. 1. I plead not for believers simply because they are believers,\nbut for such believers of whom we are persuaded by the word, that\nGod hath received them. 2. There are some of the ordinances, that\nbe they neglected, the being of a church, as to her visible gospel\nconstitution, is taken quite away; but baptism is none of them,\nit being no church ordinance as such, nor any part of faith, nor\nof that holiness of heart, or life, that sheweth me to the church\nto be indeed a visible saint. The saint is a saint before, and\nmay walk with God, and be faithful with the saints, and to his\nown light also though he never be baptized. Therefore to plead for\nhis admission, makes no way at all for the admission of the open\nprophane, or to receive, as you profess you do, persons unprepared\nto the Lord's table, and other solemn appointments.\n\nYour twelfth argument is, 'Why should professors have more light\nin breaking of bread, than baptism? That this must be so urged for\ntheir excuse: Hath God been more sparing in making out his mind\nin the one, rather than the other? Is there more precepts or\nprecedents for the supper, than baptism? Hath God been so bountiful\nin making out himself about the supper, that few or none that own\nordinances scruple it? And must baptism be such a rock of offence\nto professors, that very few will enquire after it, or submit to\nit? Hath not man's wisdom interposed to darken this part of God's\ncounsel? By which professors seem willingly led, though against\nso many plain commands and examples, written as with a sun beam,\nthat he that runs may read? And must an advocate be entertained\nto plead for so gross a piece of ignorance, that the meanest babes\nof the first gospel times were never guilty of?'\n\nAns. Many words to little purpose. 1. Must God be called to an\naccount by you, why he giveth more light about the supper than\nbaptism? May he not shew to, or conceal from this, or another of\nhis servants, which of his truths he pleaseth. Some of the members\nof the church at Jerusalem had a greater truth than this kept\nfrom them, for ought I know, as long as they lived (Acts 11:19),\nyet God was not called in question about it. 2. Breaking of\nbread, not baptism, being a church ordinance, and that such also\nas must be often reiterated; yea, it being an ordinance so full of\nblessedness, as lively to present union and communion with Christ\nto all the members that worthily eat thereof: I say, the Lord's\nsupper being such, that while the members sit at that feast, they\nshew to each other the death and blood of the Lord, as they ought\nto do, till he comes (1 Cor 10:15-17, 11:25,26). The church as a\nchurch, is much more concerned in that, than in water baptism, both\nas to her faith and comfort; both as to her union and communion.\n3. Your supposition, that very few professors will seriously inquire\nafter water baptism, is too rude. What, must all the children of\nGod, that are not baptized for want of light, be still stigmatised\nwith want of serious inquiry after God's mind in it. 4. That I am an\nadvocate, entertained to plead for so gross a piece of ignorance,\nas want of light in baptism, is but like the rest of your jumbling.\nI plead for communion with men, godly and faithful, I plead that\nthey may be received, that God hath shewed us he hath received,\nand commanded we should receive them.\n\nYour thirteenth argument is, 'If obedience must discover the truth\nof a man's faith to others, why must baptism be shut out, as if\nit was no part of gospel obedience? Is there no precept for this\npractice, that it must be thus despised, as a matter of little\nuse? Or shall one of Christ's precious commands be blotted out of\na Christian's obedience, to make way for a church fellowship of\nman's devising.'\n\nAns. 1. This is but round, round, the same thing over and over.\nThat my obedience to water, is not a discovery of my faith to\nothers, is evident, from the body of the Bible, we find nothing\nthat affirms it. And I will now add, That if a man cannot shew\nhimself a Christian without water baptism; he shall never shew\neither saint or sinner, that he is a Christian by it. 2. Who [soever]\nthey are that despise it, I know not but that church membership\nmay be without it, (seeing even you yourself have concluded it\nis no church ordinance, nor the entering ordinance) standeth both\nwith scripture and reason, as mine arguments make manifest. So\nthat all your arguments prove no more but this, 'That you are so\nwedded to your wordless notions, that charity can have no place\nwith you.' Have you all this while so much as given me one small\npiece of a text to prove it unlawful for the church, to receive\nthose whom she, by the word, perceiveth the Lord God and her\nChrist hath received? No: and therefore you have said so much as\namounts to nothing.\n\nYour last argument is, 'If the baptism of John was so far honoured\nand dignified, that they that did submit to it, are said to justify\nGod; and those that did it not, are said to reject his counsel\nagainst themselves: so that their receiving, or rejecting the whole\ndoctrine of God, hath its denomination from this single practice.\nAnd is there not as much to be said of the baptism of Christ,\nunless you will say it is inferior to John's in worth and use.'\n\nAns. 1. That our denomination of believers, and of our receiving\nthe doctrine of the Lord Jesus, is not to be reckoned from our\nbaptism, is evident; because according to our notion of it, they\nonly that have before received the doctrine of the gospel, and\nso shew it us by their confession of faith, they only ought to\nbe baptized. This might serve for an answer for all: but, 2. The\nBaptism of John was 'the baptism of repentance, for the remission\nof sins' (Mark 1:4; Matt 3;6; Luke 3:3), of which water was but\nan outward signification. Now what is the baptism of repentance,\nbut an unfeigned acknowledgment that they were sinners, and so\nstood in need of a Saviour, Jesus Christ. This baptism, or baptism\nunder this notion, the Pharisees would not receive (Luke 7:29,30).\nFor they 'trusted in themselves that they were righteous,' that\nthey were 'not as other men,' that they had need of no repentance\n(Luke 18:9, 10:29, 15:7). Not but that they would have been baptized\nwith water, might that have been without an acknowledgment that\nthey were sinners (Matt 3:7); wherefore seeing the counsel of God\nrespected rather the remission of sins by Jesus Christ, than the\noutward act of water baptism, ye ought not, as you do, by this\nyour reasoning, to make it rather, at least in the revelation\nof it, to terminate in the outward act of being baptized, but in\nunfeigned and sound repentance, and the receiving of Jesus Christ\nby faith (Eph 1:7,8,11).\n\nFurther, A desire to submit to John's water baptism, or of being\nbaptized by him in water, did not demonstrate by that single act,\nthe receiving of the whole doctrine of God as you suggest. 'Why\ndid John reject the Pharisees that would have been baptized (Matt\n3:7), and Paul examine them that were?' (Acts 19:2,3). If your\ndoctrine be true, why did they not rather say, Oh! seeing you\ndesire to be baptized, seeing you have been baptized, you need not\nto be questioned any further; your submitting to John's water, to\nus is a sufficient testimony, even that single act, that you have\nreceived the whole doctrine of God. But I say, why did John call\nthem vipers? And Paul asked them, Whether they had yet 'received\nthe Holy Ghost?' Yea, it is evident, that a man may be desirous\nof water, that a man may be baptized, and neither own the doctrine\nof repentance, nor know on whom he should believe; evident, I say,\nand that by the same texts (Matt 3:7; Acts 19:2-4).\n\nYou have grounded therefore this your last argument, as also the\nrest, upon an utter mistake of things.\n\n\nI COME NOW TO YOUR Questions; WHICH ALTHOUGH THEY BE MIXED WITH\nGALL, I WILL WITH PATIENCE SEE IF I CAN TURN THEM INTO FOOD.\n\n[Quest. 1.] Your first question is, 'I ask your own heart, whether\npopularity and applause of variety of professors, be not in the\nbottom of what you have said; that hath been your snare to pervert\nthe right ways of the Lord, and to lead others into a path wherein\nwe can find none of the footsteps of the flock in the first ages?'\n\nAns. Setting aside a retaliation, like your question, I say, and\nGod knows I speak the truth, I have been tempted to do what I have\ndone, by a provocation of sixteen years long; tempted, I say, by\nthe brethren of your way: who, whenever they saw their opportunity,\nhave made it their business to seek to rend us in pieces; mine\nownself they have endeavoured to persuade to forsake the church;\nsome they have rent quite off from us, others they have attempted\nand attempted to divide and break off from us, but by the mercy\nof God, have been hitherto prevented. A more large account you\nmay have in my next, if you think good to demand it; but I thank\nGod that I have written what I have written.\n\nQuest. 2. 'Have you dealt brotherly, or like a Christian, to\nthrow so much dirt upon your brethren, in print, in the face of\nthe world, when you had an opportunity to converse with them of\nreputation amongst us, before printing, being allowed the liberty\nby them, at the same time for you to speak among them?'\n\nAns. I have thrown no dirt upon them, nor laid any thing to their\ncharge, if their practice be warrantable by the word; but you\nhave not been offended at the dirt yourselves have thrown at all\nthe godly in the land that are not of our persuasion, in counting\nthem unfit to be communicated with, or to be accompanied with in\nthe house of God. This dirt you never complained of, nor would,\nI doubt, to this day, might you be still let alone to throw it.\nAs to my book, it was printed before I spake with any of you, or\nknew whether I might be accepted of you. As to them of reputation\namong you, I know others not one tittle inferior to them, and have\nmy liberty to consult with who I like best.\n\nQuest. 3. 'Doth your carriage answer the law of love or civility,\nwhen the brethren used means to send for you for a conference,\nand their letter was received by you, that you should go out again\nfrom the city after knowledge of their desires, and not vouchsafe\na meeting with them, when the glory of God, and the vindication\nof so many churches is concerned.'\n\nAns. The reason why I came not amongst you, was partly because I\nconsulted mine own weakness, and counted not myself, being a dull\nheaded man, able to engage so many of the chief of you, as I was\nthen informed intended to meet me. I also feared, in personal\ndisputes, heats and bitter contentions might arise, a thing my\nspirit hath not pleasure in: I feared also, that both myself and\nwords would be misrepresented; and that not without cause, for\nif they that answer a book will alter, and screw arguments out of\ntheir place, and make my sentences stand in their own words, not\nmine, when I say my words are in a book to be seen, what would you\nhave done, had I in the least, either in matter or manner, though\nbut seemingly miscarried among you. As for the many churches which\nyou say are concerned, as also the glory of God, I doubt not to\nsay they are only your wordless opinions that are concerned; the\nglory of God is vindicated: We receive him that God hath received,\nand that 'to the glory of God' (Rom 15:7).\n\nQuest. 4. 'Is it not the spirit of Diotrephes of old, in you, who\nloved to have the pre-eminence, that you are so bold to keep out\nall the brethren, that are not of your mind in this matter, from\nhaving any entertainment in the churches or meetings to which you\nbelong, though you yourself have not been denied the like liberty,\namong them that are contrary minded to you? Is this the way of\nyour retaliation? Or are you afraid lest the truth should invade\nyour quarters?'\n\nAns. I can say, I would not have the spirit you talk of; what\nI have of it, God take it from me. But what was the spirit of\nDiotrephes? Why, not to receive the brethren into the church, and\nto forbid them that would (3 John 9,10). This do not I; I am for\ncommunion with saints, because they are saints: I shut none of the\nbrethren out of the churches, nor forbid them that would receive\nthem. I say again, shew me the man that is a visible believer, and\nthat walketh with God; and though he differ with me about baptism,\nthe doors of the church stand open for him, and all our heaven-born\nprivileges he shall be admitted to them. But how came Diotrephes so\nlately into our parts? Where was he in those days that our brethren\nof the baptized way, would neither receive into the church, nor\npray with men as good as themselves, because they were not baptized;\nbut would either, like Quakers, stand with their hats on their\nheads, or else withdraw till we had done.\n\nAs to our not suffering those you plead for to preach in our\nassemblies, the reason is, because we cannot yet prevail with\nthem, to repent of their church-rending principles. As to the\nretaliation, mind the hand of God, and remember Adonibezek (Judg\n1:7). Let the truth come into our quarters and welcome, but\nsowers of discord, because the Lord hates it (Prov 6:19), we also\nourselves will AVOID them (Rom 16:17,18).\n\nQuest. 5. 'Is there no contempt cast upon the brethren, who desired\nyour satisfaction, that at the same time, when you have opportunity\nto speak to them, instead of that, you committed the letters to\nothers, by way of reflection upon them?'\n\nAns. It is no contempt at all to consult men more wise and judicious\nthan him that wrote, or myself either. But why not consult\nwith others. Is wisdom to die with you? Or do you count all that\nyourselves have no hand in, done to your disparagement?\n\nQuest. 6. 'Did not your presumption prompt you to provoke them to\nprinting, in your letter to them, when they desired to be found in\nno such practice, lest the enemies of truth should take advantage\nby it?'\n\nAns. What provoked you to print, will be best known at the day of\njudgment, whether your fear of losing your wordless opinion, or\nmy plain answer to your letter: The words in my letter are, 'As\nfor my book never defer its answer till you speak with me, for I\nstrive not for mastery but truth.' Though you did not desire to\nwrite, yet with us there was continual labour to rend us to pieces,\nand to prevent that, was my first book written. And let who will\ntake advantage, so the truth of God, and the edification of my\nbrother be promoted.\n\nQuest. 7. 'Whether your principle and practice is not equally\nagainst others as well as us, viz. Episcopal, Presbyterians, and\nIndependents, who are also of our side, for our practice, though\nthey differ with us about the subject of baptism. Do you delight\nto have your hand against every man?'\n\nAns. I own water baptism to be God's ordinance, but I make no\nidol of it. Where you call now the Episcopal to side with you, and\nalso the Presbyterian, &c. you will not find them easily persuaded\nto conclude with you against me. They are against your manner of\ndipping, as well as the subject of water baptism; neither do you,\nfor all you flatter them, agree together in all but the subject.\nDo you allow their sprinkling? Do you allow their signing with\nthe cross? Why then have you so stoutly, an hundred times over,\ncondemned these things as antichristian. I am not against every\nman, though by your abusive language you would set every one\nagainst me; but am for union, concord, and communion with saints,\nas saints, and for that cause I wrote my book.\n\nTo conclude,--1. In all I have said, I put a difference between my\nbrethren of the baptized way; I know some are more moderate than\nsome. 2. When I plead for the unbaptized, I chiefly intend those\nthat are not so baptized as my brethren judge right, according\nto the first pattern. 3. If any shall count my papers worth the\nscribbling against, let him deal with my arguments, and things\nimmediately depending upon them, and not conclude that he hath\nconfuted a book, when he hath only quarrelled at words. 4. I have\ndone when I have told you, that I strive not for mastery, nor to\nshew myself singular; but, if it might be, for union and communion\namong the godly. And count me not as an enemy, because I tell you\nthe truth. 5. And now, dissenting brethren, I commend you to God,\nwho can pardon your sin, and give you more grace, and an inheritance\namong them that are sanctified by faith in Jesus Christ. Amen.\n\n\nHERE FOLLOWETH MR. HENRY JESSEY'S JUDGMENT UPON THE SAME ARGUMENT.\n\n'Him that is weak in the faith receive ye,' &c.--Romans 14:1\n\nWhereas some suppose the receiving there mentioned, was but receiving\ninto brotherly affection, such as were in church fellowship; but\nnot a receiving of such as were weak into the church. For answer\nunto which consider,\n\nThat in the texts are two things to be inquired into. First,\nWhat weakness of faith this is, that must not hinder receiving.\nSecondly, by whom, and to what, he that is weak in the faith is\nto be received?\n\nFirst, To the first, What weakness of faith this is that must not\nhinder receiving, whether was it weakness in the graces of faith,\nor in the doctrine of faith? It is conceived that the first is\nincluded, but the second principally intended.\n\n1. That some of the Lord's people are weak in the graces of faith,\nwill be confessed by all (Mark 9:24; Luke 24:25) and that the Lord\nwould have his lambs fed as well as his sheep, and his children\nas well as grown men, and that he hath given the right to gospel\nprivileges, not to degrees of grace, but to the truth; 'him\nthat is weak in the faith receive ye': or unto you, as some GOOD\ntranslations read it (Rom 14:1).[18]\n\n2. It is supposed, that this command of receiving him that is weak\nin the faith, doth principally intend, that is weak in the doctrine\nof faith, and that not so much in the doctrine of justification,\nas in gospel institutions, as doth appear by the second and sixth\nverses: which shew, that it was in matters of practice, wherein\nsome were weak, and at which others were offended; notwithstanding\nthe glorious Lord who bears all his Israel upon his heart receives\nthem (v 3) and commandeth, 'him that is weak in the faith receive\nye,' or unto you.\n\nSecond, Therefore, here we are to inquire of the receiving in the\ntext, By whom, and to what he that is weak in the faith, should\nbe received. In which inquiry there are two parts. 1. By whom. 2.\nTo what.\n\n1. To the first. The text makes answer, 'Him that is weak in the\nfaith receive ye,' or unto you; which must be the church at Rome,\nto whom the epistle was writ; as also to all 'beloved of God, called\nto be saints' (Rom 1:7). And as to them, so unto all churches and\nsaints, Beloved and called throughout the world.\n\nNote, That epistles are as well to direct how churches are to\ncarry things towards saints without, as to saints within; and also\ntoward all men so as to give no offence to Jew or Gentile, nor to\nthe church of God (1 Cor 10:32).\n\n2. The second part of the inquiry is, to what he that is weak in\nthe faith is to be received? whether only unto mutual affection,\nas some affirm, as if he were in church fellowship before, that\nwere weak in the faith? Or whether the text doth as well, if not\nrather intend, the receiving such as were, and are weak in the\nfaith, Not only unto mutual affection if in the church, but unto\nchurch fellowship also, if they were out. For clearing of which\nconsider, to whom the epistle was written (Rom 1:7). Not only\nto the church there, but unto all that were beloved of God, and\ncalled to be saints in all ages. And as at Rome it is like there\nthen were, and in other places now are, saints weak in the faith,\nboth in and out of church fellowship; and it is probable there\nthen were, and elsewhere now are, those that will cast such out\nof their mutual affection. And if they will cast such out of their\nmutual affection that are within, no doubt they will keep out of\ntheir church fellowship those that are without.\n\nArg. 1. Whereas the Lord's care extends to all his, and if it\nwere a good argument in the third verse, for them to receive those\nwithin, because God hath received them, it would be as good an\nargument to receive in those without, for God hath received them\nalso: unless it could be proved, that all that were and are weak\nin the faith, were and are in church fellowship, which is not\nlikely: for if they would cast such out of their affection that are\nwithin, they would upon the same account keep them out of church\nfellowship that were without: therefore as it is a duty to receive\nthose within unto mutual affection, so it is no less a duty, by\nthe text, to receive such weak ones as are without, into church\nfellowship.\n\nArg. 2. Is urged from the words themselves, which are, 'Receive\nhim that is weak in the faith'; wherein the Lord puts NO limitation\nin this text or in any other; and who is he then that can restrain\nit, unless he will limit the Holy One of Israel? And how would\nsuch an interpretation foolishly charge the Lord, as if he took\ncare ONLY of those within, but not like care of those without;\nwhereas he commandeth them to receive them, and useth this motive,\nhe had received them, and he receiveth those that are weak in the\nfaith, if without, as well as those within.\n\nFrom the example, to wit, That God had received them; whereas had\nhe been of the church, they would have been persuaded of that before\nthe motive was urged: for no true church of Christ's would take\nin, or keep in any, whom they judged the Lord had not received;\nbut those weak ones were such as they questioned whether the Lord\nhad received them, else the text had not been an answer sufficient\nfor their receiving them: There might have been objected, they\nhold up Jewish observations of meats and days, which by the death\nof Christ were abolished, and so did deny some of the effects of\nhis death; yet the Lord who was principally wronged could pass\nthis by, and commandeth others to receive them also. And if it\nbe a good argument to receive such as are weak in any thing, whom\nthe Lord hath received, then there can be no good argument to\nreject for any thing for which the Lord will not reject them: for\nelse the command in the first verse, and his example in the third\nverse were insufficient, without some other arguments unto the\nchurch, besides his command and example.\n\nSome object, 'Receive ye one another, as Christ also received us\nto the glory of God' (Rom 15:7). And from thence supposing they\nwere all in church fellowship before, whereas the text saith not\nso: for if you consider the eighth and ninth verses, you may see\nhe speaks unto Jews and Gentiles in general, that if the Jews had\nthe receiving, they should receive Gentiles; and if the Gentiles\nhad the receiving, they should receive Jews, for had they not been\non both sides commanded: the Jews might have said to the Gentiles,\nyou are commanded to receive us, but we are not commanded to receive\nyou; and if the weak had the receiving, they should receive the\nstrong; and if the strong had the receiving, they should not keep\nout the weak; and the text is reinforced with the example of the\nSon's receiving us unto the glory of God, that as he receiveth Jews\nand poor Gentiles, weak and strong, in church fellowship, or out\nof church fellowship; so should they to the glory of God. And as\nthe Lord Jesus received some, though they held some things more\nthan were commanded, and some things less than were commanded, and\nas those that were weak and in church fellowship, so those that\nwere weak and out of church fellowship; and that not only into\nmutual affection, but unto fellowship with himself; and so should\nthey, not only receive such as were weak within into mutual\naffection, but such as were without, both to mutual affection and\nto church fellowship: or else such weak ones as were without, had\nbeen excluded by the text. Oh! how is the heart of God the Father\nand the Son set upon this, to have his children in his house, and\nin one another's hearts as they are in his, and are borne upon the\nshoulders and breasts of his Son their high priest? and as if all\nthis will not do it, but the devil will divide them still, whose\nwork it properly is; But 'the God of peace' will come in shortly,\n'and bruise Satan under their feet,' as in Romans 16:20. And they\nwill agree to be in one house, when they are more of one heart; in\nthe mean time prays, as in chapter 15:5, 'Now the God of patience\nand consolation grant you to be like-minded one toward another\naccording to Christ Jesus.'\n\nI shall endeavour the answering of some objections, and leave it\nunto consideration.\n\nObject. Some say this bearing or receiving, were but in things\nindifferent.\n\nAns. That eating, or forbearing upon a civil account, are things\nindifferent, is true: but not when done upon the account of\nworship, as keeping of days, and establishing Jewish observations\nabout meats, which by the death of Christ are taken away; and it\nis not fairly to be imagined the same church at Rome looked so\nupon them as indifferent; nor that the Lord doth; that it were\nall alike to him to hold up Jewish observations, or to keep days\nor no days, right days or wrong days, as indifferent things, which\nis a great mistake, and no less than to make God's grace little\nin receiving such. For if it were but in things wherein they had\nnot sinned, it were no great matter for the Lord to receive, and\nit would have been as good an argument or motive to the church, to\nsay the things were indifferent, as to say the Lord had received\nthem. Whereas the text is to set out the riches of grace to the\nvessels of mercy, as Romans 9:15. That as at first he did freely\nchoose and accept them; so when they fail and miscarry in many\nthings, yea about his worship also, although he be most injured\nthereby, yet he is first in passing it by, and persuading others\nto do the like. That as the good Samaritan did in the Old\nTestament,[19] so our good Samaritan doth in the New, when priest\nand Levite passed by, pastor and people pass by, yet he will\nnot, but pours in oil, and carries them to his inn, and calls for\nreceiving, and setting it upon his account.\n\nObject. That this bearing with, and receiving such as are weak in\nthe faith, must be limited to meats and days, and such like things\nthat had been old Jewish observations, but not unto the being\nignorant in, or doubting of any New Testament institution.\n\nAns. Where the Lord puts no limitation, men should be wary how\nthey do it, for they must have a command or example, before they\ncan limit this command; for although the Lord took this occasion\nfrom their difference about meats and days to give this command,\nyet the command is not limited there, no more than Matthew 12:1-8.\nThat when they made use of his good law rigorously in the letter,\nhe presently published an act of grace in the 7th verse, and\ntells them, Had they known what this meaneth, 'I will have mercy\nand not sacrifice,' they would not have condemned the guiltless;\nas also Matthew 9:13, 'Go ye and learn what that meaneth, I will\nhave mercy and not sacrifice,' which is not to be limited unto what\nwas the present occasion of publishing the command, but observed\nas a general rule upon all occasions, wherein mercy and sacrifice\ncomes in competition, to shew the Lord will rather have a duty\nomitted that is due to him, than mercy to his creatures omitted\nby them. So in the text, when some would not receive such as were\nweak in the faith, as to matters of practice, the Lord was pleased\nto publish this act of grace: 'Him that is weak in the faith\nreceive ye, but not to doubtful disputations.' Now unless it be\nproved, that no saint can be weak in the faith in any thing but\nmeats and days, or in some Old Testament observations, and that\nhe ought not to be judged a saint that is weak in the faith as it\nrelates to gospel institutions, in matters of practice; you cannot\nlimit the text, and you must also prove his weakness SUCH, as\nthat the Lord will not receive him; else the command in the first\nverse, and the reason or motive in the third verse, will both be\nin force upon you; to wit, 'Him that is weak in the faith receive\nye,' or unto you,--'for God hath received him.'\n\nObject. But some may object from 1 Corinthians 12:13, 'For by one\nspirit are we all baptized into one body, whether we be Jews or\nGentiles.' Some there are that affirm this to be meant of water\nbaptism, and that particular churches are formed thereby, and\nall persons are to be admitted and jointed unto such churches by\nwater baptism.\n\nAns. That the baptism intended in the text is the Spirit's baptism,\nand not water baptism; and that the body the text intends, is not\nprincipally the church of Corinth, but all believers, both Jews\nand Gentiles, being baptized into one mystical body, as Ephesians\n4:4, 'There is one body and one Spirit,' wherein there is set out\nthe uniter and the united; therefore in the third verse they are\nexhorted to keep the unity of the Spirit in the bond of peace. The\nunited are all the faithful in one body; into whom? in the fifth\nverse, in one Lord Jesus Christ: by what? one faith, one baptism,\nwhich CANNOT be meant of water baptism; for water baptism doth\nnot unite all this body, for some of them never had water baptism,\nand are yet of this body, and by the Spirit gathered into one Lord\nJesus Christ (Eph 1:10), 'both which are in heaven and in earth,'\nJew and Gentile (Eph 2:16), 'that he might reconcile both unto\nGod in one body by the cross.' The instrument you have in verse\n18, 'by one spirit' (Eph 3:6). 'That the Gentiles should be\nfellow-heirs, and of the same body' (v 15). 'Of whom the whole\nfamily in heaven and earth is named.' And the reasons of their\nkeeping 'the unity of the Spirit,' in Ephesians 4:3 is laid down\nin verses 4, 5 being 'one body,' 'one Spirit,' having 'one hope,'\n'one Lord,' 'one faith,' 'one baptism,' whether they were Jews\nor Gentiles, such as were in heaven or in earth, which CANNOT be\nmeant of water baptism, for in that sense they had not all one\nbaptism, nor admitted and united thereby. So in 1 Corinthians 12:13,\n'For by one Spirit we are all baptized into one body, whether we\nbe Jews or Gentiles, whether we be bond or free; and have been\nall made to drink into one Spirit'; which cannot be meant of water\nbaptism, in regard all the body of Christ, Jews and Gentiles, bond\nand free, partook not thereof.\n\nObject. But Ephesians 4:5 saith, there is but 'one baptism'; and\nby what hath been said, if granted, water baptism will be excluded,\nor else there is more baptisms than one.\n\nAns. It followeth not that because the Spirit will have no\ncorrival, that therefore other things may not be in their places.\nThat because the Spirit of God taketh the pre-eminence, therefore\nother things may not be subservient (1 John 2:27). The apostle\ntells them, That the anointing which they have received of him,\nabideth in them; and you need not, saith he, 'that any man teach\nyou, but as the same anointing teacheth you of all things.' By\nthis some may think John excludes the ministry; no such matter,\nthough the Holy Ghost had confirmed and instructed them so in the\ntruth of the gospel, as that they were furnished against seducers\nin verse 26 yet you see John goes on still teaching them in many\nthings: as also in Ephesians 4:11-13, 'He gave some, apostles;--some\nevangelists, and some pastors, and teachers; for the perfecting\nof the saints, for the work of the ministry, for the edifying of\nthe body of Christ: Till we all come in the unity of the faith,\nand of the knowledge of the Son of God, unto a perfect man, unto\nthe measure of the stature of the fulness of Christ.' So in the\nSpirit's baptism, though it have the pre-eminence, and appropriateth\nsome things, as peculiar to itself, it doth not thereby destroy\nthe use and end of water baptism, or any other ordinance in its\nplace: for water baptism is a means to increase grace, and in it,\nand by it sanctification is forwarded, and remission of sins more\ncleared and witnessed; yet the giving grace, and regenerating and\nrenewing, is the Holy Spirit's peculiar. Consider (Titus 3:5),\n'By the washing of regeneration, and renewing of the Holy Ghost';\nBaptism being the outward sign of the inward graces wrought by\nthe Spirit, a representation or figure, as in 1 Peter 3:21, 'The\nlike figure whereunto even baptism doth also now save us [not the\nputting away of the filth of the flesh, but the answer of a good\nconscience toward God,] by the resurrection of Jesus Christ';\nnot excluding water baptism; but shewing, That the spiritual part\nis chiefly to be looked at: though such as slight water baptism,\nas the Pharisees and lawyers did (Luke 7:30), reject the counsel\nof God against themselves, not being baptized. And such as would\nset water baptism in the Spirit's place, exalt a duty against the\ndeity and dignity of the Spirit, and to give the glory due unto\nhim, as God blessed for ever, unto a duty.\n\nBy which mistake of setting up water baptism in the Spirit's place,\nand assigning it a work, which was never appointed unto it; of\nforming the body of Christ, either in general, as in 1 Corinthians\n12:13; Ephesians 4:5 or as to particular churches of Christ, we\nmay see the fruit; that instead of being the means of uniting as\nthe Spirit doth; that it hath not only rent his seamless coat,\nbut divided his body which he hath purchased with his own blood,\nand opposed that great design of Father, Son, and Spirit, in uniting\npoor saints, thereby pulling in pieces what the Spirit hath put\ntogether. 'Him that is weak in the faith receive ye,--for God hath\nreceived him'; being such as the Spirit had baptized and admitted\nof the body of Christ, he would have his churches receive them\nalso: whose baptism is the ONLY baptism, and so is called the\nONE baptism. Therefore consider, whether such a practice, hath\na command or an example, that persons must be joined into church\nfellowship by water baptism; for John baptized many, yet he did\nnot baptize some into one church, and some into another, nor all\ninto one church, as the church of Rome doth. And into what church\ndid Philip baptize the eunuch, or the apostle the jailor and his\nhouse? And all the rest they baptized, were they not left free to\njoin themselves for their convenience and edification? All which\nI leave to consideration. I might have named some inconveniences,\nif not absurdities that would follow the assertion: as to father\nthe mistakes of the baptizers on the Spirit's act, who is not\nmistaken in any HE baptizeth; no false brethren creep in unawares\ninto the mystical body by him; and also, how this manner of forming\nchurches would suit a country, where many are converted, and\nwilling to be baptized; but there being no church to be baptized\ninto, how shall such a church state begin? The first must be\nbaptized into no church, and the rest into him as the church, or\nthe work stand still for want of a church.\n\nObject. 'But God is a God of order, and hath ordained order in\nall the churches of Christ; and for to receive one that holds the\nbaptism he had in his infancy, there is no command nor example\nfor, and by the same rule children will be brought in to be church\nmembers.'\n\nAns. That God is a God of order, and hath ordained orders in all\nthe churches of Christ is true; and that this is one of the orders\nto receive him that is weak in the faith, is as true. And though\nthere be no example or command, in so many words, receive such an\none that holds the baptism he had in his infancy, nor to reject\nsuch a one: but there is a command to receive him that is weak in\nthe faith, without limitation, and it is like this might not be\na doubt in those days, and so not spoken of in particular.\n\nBut the Lord provides a remedy for all times in the text, 'Him\nthat is weak in the faith receive ye'; for else receiving would\nnot be upon the account of saintship; but upon knowing, and doing\nall things according to rule and order, and that must be perfectly,\nelse for to deny any thing, or to affirm too much is disorderly,\nand would hinder receiving: but the Lord seals not so with his\npeople, but accounts 'LOVE the fulfilling of the law,' though\nthey be ignorant in many things both as to knowing and doing; and\nreceives them into communion and fellowship with himself, and\nwould have others do the same also. And if he would have so much\nbearing in the apostle's days, when they had infallible helps to\nexpound truths unto them, much more now, the church hath been so\nlong in the wilderness and in captivity, and not that his people\nshould be driven away in the dark day, though they are sick and\nweak (Eze 34:16,21). And that it should be supposed such tenderness\nwould bring in children in age to be church members, yea and\nwelcome, if any body could prove them in the faith, though never\nso weak; for the text is, 'Him that is weak in the faith, receive\nye': It is not He, and his wife and children, unless it can be\nproved they are IN THE FAITH.\n\nObject. 'By this, some ordinances may be lost or omitted, and is\nit to be supposed the Lord would suffer any of his ordinances to\nbe lost or omitted in the Old or New Testament, or the right use\nof them, and yet own such for true churches, and what reason can\nthere be for it.?'\n\nAns. The Lord hath suffered some ordinances to be omitted and lost\nin the Old Testament, and yet owned the church. Though circumcision\nwere omitted in the wilderness, yet he owned them to be his\nchurch (Acts 7:38); and many of the ordinances were lost in the\ncaptivity: see Ainsworth upon Exodus 28, 30 &c. which shewed what\nthe high-priest was to put on, and were not to be omitted upon\npain of death, as the Urim and Thummim, yet being lost, and several\nother ordinances, the ark, with the mercy-seat and cherubims, the\nfire from heaven, the majesty and divine presence, &c. yet, he\nowns the second temple, though short of the first, and filled it\nwith his glory, and honoured it with his Son, being a member and\na minister therein (Mal 3:1), 'The Lord whom ye seek shall suddenly\ncome to his temple': So in the New Testament, since their wilderness\ncondition, and great and long captivity, there is some darkness\nand doubts, and want of light in the best of the Lord's people,\nin many of his ordinances, and that for several ages, and yet how\nhath the Lord owned them for his churches, wherein he is to have\nglory and praise 'throughout all ages' (Eph 3:21). And so should\nwe own them, unless we will condemn the generation of the just.\nIt must be confessed, That if exact practice be required, and\nclearness in gospel institutions before communion; who dare be\nso bold as to say his hands are clean, and that he hath done all\nthe Lord's commands, as to institutions in his worship? and must\nnot confess the change of times doth necessitate some variation,\nif not alteration, either in the matter or manner of things\naccording to primitive practice; yet owned for true churches, and\nreceived as visible saints, though ignorant either wholly, or in\ngreat measure, in laying on of hands, singing, washing of feet,\nand anointing with oil, in the gifts of the Spirit, which is the\nUrim and Thummim of the gospel. And it cannot be proved, that the\nchurches were so ignorant in the primitive times, nor yet that\nsuch were received into fellowship; yet now herein it is thought\nmeet their should be bearing, and why not in baptism, especially\nin such as own it for an ordinance, though in some things miss it,\nand do yet shew their love unto it, and unto the Lord, and unto\nhis law therein, that they could be willing to die for it rather\nthan to deny it; and to be baptized in their blood; which sheweth,\nthey hold it in conscience their duty, while they have further light\nfrom above, and are willing to hear and obey as far as they know,\nthough weak in the faith, as to clearness in gospel institutions:\nsurely the text is on their side, or else it will exclude all the\nformer, 'Him that is weak in the faith receive ye,--but not to\ndoubtful disputations' (Rom 14:5). Let every man be fully persuaded\nin his own mind, and such the Lord hath received.\n\nAs to the query, What reason is there, why the Lord should suffer\nany of his ordinances to be lost?\n\nAns. If there were no reason to be shewn, it should teach us\nsilence, for he doth nothing without the highest reason; and there\ndoth appear some reasons in the Old Testament, why those ordinances\nof Urim and Thummim, &c. were suffered to be lost in the captivity,\nthat they might long and look for the Lord Jesus, the priest,\nthat was to stand up with Urim and Thummim (Ezra 2:63; Neh 7:65),\nwhich the Lord by this puts them upon the hoping for, and to be\nin the expectation of so great a mercy, which was the promise of\nthe Old Testament, and all the churches losses in the New Testament.\nBy all the dark night of ignorance she hath been in, and long\ncaptivity she hath been under, and in her wandering wilderness\nstate, wherein she hath rather been fed with manna from heaven,\nthan by men upon earth; and after all her crosses and losses, the\nLord lets light break in by degrees, and deliverance by little\nand little; and she is 'coming out of the wilderness leaning upon\nher beloved'; and the Lord hath given the valley of Achor for\na door of hope, that ere long she may receive the promise of the\ngospel richly, by the Spirit, to be poured upon us from on high (Isa\n32:15), and the wilderness be a fruitful field, and the fruitful\nfield become a forest, and then the Lord will take away the covering\ncast over all people (Isa 25:7), and the vail that is spread\nover all nations (Isa 11:9); 'For the earth shall be full of the\nknowledge of the Lord, as the waters cover the sea' (v 13). Then\n'Ephraim shall not envy Judah, and Judah shall not vex Ephraim.'\nThus will the God of peace bruise Satan under foot shortly; and one\nreason why the Lord may suffer all this darkness and differences\nthat have been, and yet are, is, that we might long and look for\nthis blessed promise of the gospel, the pourings out of the Spirit.\n\nObject. But many authors do judge, that the weak and strong were\nall in church fellowship before, and that the receiving (Rom 14:1)\nwas but into mutual affection.\n\nAns. It ought to be seriously weighed how any differ from so many\nworthy authors, is confessed; to whom the world is so much beholden\nfor their help in many things; but it would be of dangerous\nconsequence to take all for granted they say, and unlike the noble\nBereans (Acts 17:11). Though they had some infallible teachers,\nyet they took not their words or doctrine upon trust; and there\nmay be more ground to question expositors on this text, in regard\ntheir principles necessitate them to judge that the sense; for if\nit be in their judgments a duty to compel all to come in, and to\nreceive all, and their children, they must needs judge by that\ntext, they were all of the church, and in fellowship, before their\nscrupling meats and days, because that is an act of grown persons\nat years of discretion; and therefore the receiving is judged by\nthem to be only into mutual affection, for it is impossible for\nthem to hold their opinion, and judge otherwise of the text; for\nin baptism, they judge infants should be received into church\nfellowship; and then scrupling meats and days must needs be after\njoining. Their judgments might as well be taken, that it is a duty\nto baptize infants, as that they can judge of this text rightly,\nand hold their practice.\n\nObject. But no uncircumcised person was to eat the passover (Exo\n12). And doth not the Lord as well require the sign of baptism now,\nas of circumcision then? and is there not like reason for it?\n\nAns. The Lord, in the Old Testament, expressly commanded\nno uncircumcised person should eat the passover (Exo 12:48; Eze\n44:9), that no stranger, uncircumcised in heart, or uncircumcised\nin flesh, should enter into his sanctuary.[20] And had the Lord\ncommanded, that no unbaptized person should enter into his churches,\nit had been clear. And no doubt, Christ was as faithful as a son\nin all his house, as Moses was as a servant; and although there\nhad been little reason, if the Lord had commanded it so to be,\nyet in God's worship we must not make the likeness of any thing\nin our reason, but the will of God, the ground of duty; for upon\nsuch a foundation some would build the baptizing of infants,\nbecause it would be like unto circumcision, and so break the\nsecond commandment, in making the likeness of things of their own\ncontrivance, of force with institutions in the worship of God.\n\nThe most that I think can be said is, That we have no gospel\nexample for receiving without baptism, or rejecting any for want\nof it. Therefore it is desired, what hath been said, may be\nconsidered; lest while we look for an example, we do not overlook\na command upon a mistake, supposing that they were all in church\nfellowship before; whereas the text saith not so, but 'Him that\nis weak in the faith receive ye,' or unto you.\n\nWe may see also how the Lord proceeds under the law, though he\naccounts those things that were done contrary to his law, sinful,\nthough done ignorantly; yet never required the offender to offer\nsacrifice till he knew thereof (Lev 5:5 compared with vv 15,16).\nAnd that may be a man's own sin through his ignorance; that though\nit may be another's duty to endeavour to inform him in, yet not\nthereupon to keep him out of his Father's house; for surely the\nLord would not have any of his children kept out, without we have\na word for it. And though they scruple some meats in their Father's\nhouse, yet it may be dangerous for the stronger children to deny\nthem all the rest of the dainties therein, till the weak and sick\ncan eat strong meat; whereas Peter had meat for one, and milk for\nanother; and Peter must feed the poor lambs as well as the sheep;\nand if others will not do it, the great shepherd will come ere long\nand look up what hath been driven away (Eze 34:4,11; Isa 40:11).\nHe will feed his flock like a shepherd; he shall gather the lambs\ninto his bosom, and gently lead those that are with young.\n\n\n\nFOOTNOTES:\n\n1. Who is there that reads these revilings of Bunyan for his poverty\nand mean descent, but must be struck with the unsearchable wisdom\nof the Almighty. The salvation of the church requires that 'GOD\nshould be manifest in the flesh.' Does he appear in his glory? Does\nhe honour riches, and power, and wisdom, by descending in one of\nthese classes? No; the poor, the despised in this world, claim\nkindred with him--'Is not this the carpenter's son?' 'Have any of\nthe rulers or pharisees believed on him?' Even with these examples\nbefore them, his Baptist ministerial brethren, who sat at his\nfeet when he came to London, and listened to his eloquence, now,\nin their hot dispute, revile and taunt him with his imprisonment--his\npoverty--his want of book learning. Refused the communion of some\neminent earthly saints, it drove him to closer communion with his\nGod, and the prison, became a Bethel--none other than the house\nof God, and the very gate of heaven; and in a holy, happy frame\nof soul, he breathes forgiveness: 'What Mr. Kiffin hath done in\nthe matter I forgive, and love him never the worse'!!--Ed.\n\n2. How do these verses cut down all the carnal pride of man. Who\nis THE BLESSED? not the rich, or powerful, or worldly wise, but\nthose that delight in the word of God.--Ed.\n\n3. Nearly all the Baptist churches of that day limited communion\nto them who had been baptized in water on a profession of their\nfaith. It is very different now; Bunyan's principles have spread,\nare spreading, and must soon become universal.--Ed.\n\n4. Mr. H. D'Anvers: 'A seventh end of baptism is, that the baptized\nperson may orderly thereby have an entrance into the visible church.\nNone were esteemed members, or did partake of its ordinances, before\nthey were baptized, being so God's hedge or boundary.'--Treatise\nof Baptism, p. 20, ed. 1674.\n\n5. A modern writer, in a critique on Bunyan, says that he did as\nmuch justice to grace as his Calvinism would allow him!! May all\nthe world be such Calvinists.--Ed.\n\n6. 'Without the church,' previous to having entered into the church,\na personal obedience to the divine command; having repented, then\nbe baptized: neither of these are duties to be performed by the\nchurch, as such, but individually.--Ed.\n\n7. 'To themselves,' to the particular churches only to which they\nwere written. Contrary to the word, 'All scripture is given--to\nbe profitable to the man of God' in every church (2 Tim 3:16).--Ed.\n\n8. To these ten commandments must be added that new command given\nby the Saviour, 'That ye love one another' (John 12:34); or rather\nthe evangelical sum of the whole law, 'Thou shalt love the Lord\nthy God with all thy heart, and thy neighbour as thyself.' This\nhappy state of mind can only be attained by the baptism of the\nHoly Ghost. How awful the thought that multitudes of professing\nChristians rely upon outward ceremonies, a fleshly carnal confidence\nin ordinances, while they are dead as to union with God and to\nspiritual communion with his saints. Reader, how is it with your\nown soul.--Ed.\n\n9. Bunyan's adversaries were wrong in stating that all the\nexpositors agreed in referring this 'one baptism' to be that in\nor with water. John Caime, 1662, refers to 1 Corinthians 12:13,\nas an illustration of Ephesians 4:5, 'One baptism,' 'by one SPIRIT\nare we all baptized.' The Assembly's Annotations, 1657, infers\nthat 'one' means 'once,' and refers to the Nicene creed, which\nsays, 'one baptism for the remission of sins'; this surely cannot\nmean that the application of water remits sins. Diodati, 1648, is\nsilent on this subject. Dr. Hammond, 1653, says, 'the same vow\nto be administered to all.' Very similar to this is the Dutch\nannotations of Theodore Haak.--Ed.\n\n10. Heaven forbid that we should be afraid or ashamed of saying\nthat Christ is better than water baptism. Christ is the heavenly\nmanna, the sweet, pleasant, nourishing food of the soul. Baptism\nis only once for life, but Christ is our essential food all through\nthe wilderness--every hour of life until we enter the gates of\nthe celestial and eternal city.--Ed.\n\n11. While we acknowledge the importance of water baptism, to which\nChrist submitted, yet we do well to consider that it was not\nintended as a means of purifying his infinite purity; no more does\nit purify the believer who follows his Redeemer in this ordinance.\nHe was as much a believer before as he is after the ceremony. He\nsubmits to it as an act of obedience to the divine command, in\nthe humble hope that his faith may be strengthened and his soul\nrefreshed.--Ed.\n\n12. 'The wrath of man worketh not the righteousness of God' (James\n1:20). The angry passions of man work evil. Such fiery zeal\nis contrary to the spirit of Christ. The ignorant must be won by\nmeekness to embrace the truth.--Ed.\n\n13. It becomes all prayerfully to follow divine commands in ALL\nTHINGS. Nothing is indifferent or non-essential that God hath\nordained for the believer. But if disciples differ about days, or\nmeats, or water, ought such differences to prevent their communion\nand fellowship more than differences in personal stature, or beauty,\nor in mental powers. Uniformity in anything but love to God and\nto each other is a fool's paradise, contrary to the experience of\nthe apostolic and all ages, and opposed to every law of nature.--Ed.\n\n14. This typographical error in 'The Reasons of my Practice' is\ncorrected in this edition for the first time.--Ed.\n\n15. The doctrine of the real presence, called transubstantiation,\nwas the test of adherence to the Romish church, which unless all\npersons pretended to believe they were sacrificed with brutal\nferocity.--Ed.\n\n16. In Bunyan's days, both the laws of the land, the judges, and\nthe commonalty, gave credence to the wicked gambols of wizards and\nwitches. Many a poor iniquitous old woman, from some mysterious\nhints of her power to tell fortunes, or to gratify the revengeful\nfeelings of her neighbours, was put to a cruel death. More\nenlightened times have dissipated this illusion, and driven these\nimaginary imps of darkness into benighted countries.--Ed.\n\n17. 'Me-hap-soes,' a contraction of 'it may so happen.'--Ed.\n\n18. Tyndale, and all the early English translations, rend it 'unto\nyou,' until the Elisabethan State Bible, called the Bishop's, in\n1568. Do not the words mean that Christians are to receive such as\nare weak in the faith into their hearts by love, without troubling\ntheir heads with perplexing disputes?--Ed.\n\n19. Under the Old Testament dispensation; the parable or history\nis recorded in Luke 10.--Ed.\n\n20. We cannot offer to God any acceptable sacrifice until spiritually\nbaptized. First joined to God by a living faith in the atoning\nsacrifice of Christ, and then bringing forth the fruits of this\ninternal and purifying baptism, we must give ourselves to his\nchurch in the bonds of the gospel.--Ed.\n\n***\n\nPEACEABLE PRINCIPLES AND TRUE: OR, A BRIEF ANSWER TO MR. D'ANVER'S\nAND MR. PAUL'S BOOKS AGAINST MY CONFESSION OF FAITH, AND DIFFERENCES\nIN JUDGMENT ABOUT BAPTISM NO BAR TO COMMUNION.\n\nWHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE\nPRINCIPLES STILL MAINTAINED.\n\n'Do ye indeed speak righteousness, O congregation? do ye judge\nuprightly, O ye sons of men?'--Psalm 58:1\n\nSIR,\n\nI have received and considered your short reply to my differences\nin judgment about water baptism no bar to communion; and observe,\nthat you touch not the argument at all: but rather labour what you\ncan, and beyond what you ought, to throw odiums upon your brother\nfor reproving you for your error, viz. 'That those believers that\nhave been baptized after confession of faith made by themselves,\nought and are in duty bound to exclude from their church fellowship,\nand communion at the table of the Lord, those of their holy brethren\nthat have not been so baptized.' This is your error. Error, I\ncall it, because it is not founded upon the word, but a mere human\ndevice; for although I do not deny, but acknowledge, that baptism\nis God's ordinance; yet I have denied, that baptism was ever\nordained of God to be a wall of division between the holy and the\nholy; the holy that are, and the holy that are not, so baptized\nwith water as we. You, on the contrary, both by doctrine and\npractice, assert that it is; and therefore do separate yourselves\nfrom all your brethren that in that matter differ from you;\naccounting them, notwithstanding their saving faith and holy\nlives, not fitly qualified for church communion, and all because\nthey have not been, as you, baptized. Further, you count their\ncommunion among themselves unlawful, and therefore unwarrantable;\nand have concluded, 'they are joined to idols, and that they ought\nnot to be shewed the pattern of the house of God, until they be\nashamed of their sprinkling in their infancy, and accept of and\nreceive baptism as you.' Yea, you count them as they stand, not\nthe churches of God; saying, 'We have no such custom, nor the\nchurches of God.' At this I have called for your proofs, the which\nyou have attempted to produce; but in conclusion have shewed none\nother, but 'That the primitive churches had those they received,\nbaptized before so received.'\n\nI have told you, that this, though it were granted, cometh not up\nto the question; for we ask not, 'whether they were so baptized?\nBut whether you find a word in the Bible that justifieth your\nconcluding that it is your duty to exclude those of your holy\nbrethren that have not been so baptized?' From this you cry out,\nthat I take up the arguments of them that plead for infant baptism:\nI answer, I take up no other argument but your own, viz. 'That\nthere being no precept, precedent, nor example in all the scripture,\nfor our excluding our holy brethren that differ in this point from\nus, therefore we ought not to dare to do it,' but contrariwise to\nreceive them;[1] because God hath given us sufficient proof that\nhimself hath received them, whose example in this case he hath\ncommanded us to follow (Rom 14:3,15). This might serve for an answer\nto your reply. But because, perhaps, should I thus conclude, some\nmight make an ill use of my brevity; I shall therefore briefly step\nafter you, and examine your short reply; at least, where shew of\nargument is.\n\nYour first five pages are spent to prove me either proud or a liar;\nfor inserting in the title-page of my 'Differences,' &c. that your\nbook was written by the Baptist, or brethren of your way.\n\nIn answer to which; whoso readeth your second, your fifth and\nsixth questions to me, may not perhaps be easily persuaded to the\ncontrary; but the two last in your reply, are omitted by you; whether\nfor verity's sake, or because you were conscious to yourself, that\nthe sight of them would overthrow your insinuations, I leave to\nthe sober to judge. But put the case I had failed herein, Doth\nthis warrant your unlawful practice?\n\nYou ask me next, 'How long is it since I was a Baptist?' and then\nadd, 'It is an ill bird that bewrays his own nest.'\n\nAns. I must tell you, avoiding your slovenly language, I know none\nto whom that title is so proper as to the disciples of John. And\nsince you would know by what name I would be distinguished from\nothers; I tell you, I would be, and hope I am, A CHRISTIAN; and\nchoose, if God should count me worthy, to be called a Christian,\na Believer, or other such name which is approved by the Holy Ghost\n(Acts 11:26). And as for those factious titles of Anabaptists,\nIndependents, Presbyterians, or the like, I conclude, that they\ncame neither from Jerusalem, nor Antioch, but rather from hell\nand Babylon; for they naturally tend to divisions, 'you may know\nthem by their fruits.'\n\nNext, you tell us of your goodly harmony in London; or of the\n'amicable christian correspondency betwixt those of divers\npersuasions there, until my turbulent and mutineering spirit got\nup.'\n\nAns. The cause of my writing, I told you, which you have neither\ndisapproved in whole, nor in part. And now I ask what kind of\nchristian correspondency you have with them? Is it such as relateth\nto church communion; or such only as you are commanded to have with\nevery brother that walketh disorderly, that they may be ashamed\nof their church communion, which you condemn? if so, your great\nflourish will add no praise to them; and why they should glory\nin a correspondency with them as Christians, who yet count them\nunder such deadly sin, which will not by any means, as they now\nstand, suffer you to admit them to their Father's table, to me is\nnot easy to believe.\n\nFarther, Your christian correspondency, as you call it, will not\nkeep you now and then, from fingering some of their members from\nthem; nor from teaching them that you so take away, to judge and\ncondemn them that are left behind: Now who boasteth in this besides\nyourself, I know not.\n\nTouching Mr. Jesse's judgment in the case in hand, you know it\ncondemneth your practice; and since in your first, you have called\nfor an author's testimony, I have presented you with one, whose\narguments you have not condemned.\n\nFor your insinuating my abusive and unworthy behaviour, as the cause\nof the brethren's attempting to break our Christian communion; it\nis not only false but ridiculous. False; for they have attempted to\nmake me also one of their disciples, and sent to me, and for me\nfor that purpose. Besides, it is ridiculous; surely their pretended\norder, and as they call it, our disorder, was the cause; or they\nmust render themselves very malicious, to seek the overthrow of a\nwhole congregation, for, if it had been so, the unworthy behaviour\nof one.\n\nNow, since you tell me 'That Mr. Kiffin hath no need of my forgiveness\nfor the wrong he hath done me in his epistle.'\n\nI ask, did he tell you so? But let it lie as it doth; I will at\nthis time turn his argument upon him, and desire his direct answer:\nThere being no precept, precedent or example for Mr. Kiffin to\nexclude his holy brethren from Christian communion that differ\nwith him about baptism, he ought not to do it; but there is neither\nprecept, precedent, nor example; therefore, &c.\n\nYou blame me for writing his name at length: but I know he is not\nashamed of his name: and for you, though at the remotest rate, to\ninsinuate it, must needs be damage to him.\n\nYour artificial squibbling[2] suggestions to the world about myself,\nimprisonment, and the like I freely bind unto me as an ornament\namong the rest of my reproaches, till the Lord shall wipe them\noff at his coming. But they are no argument that you have a word\nthat binds you to exclude the holy brethren communion.\n\nNow what if, as you suggest, the sober Dr. Owen, though he told\nme and others at first he would write an epistle to my book, yet\nwaved it afterwards; this is also to my advantage; because it was\nthrough the earnest solicitations of several of you that at that\ntime stopped his hand; And perhaps it was more for the glory of\nGod that truth should go naked into the world, than as seconded\nby so mighty an armour-bearer as he.\n\nYou tell me also, that some of the sober Independents have shewed\ndislike to my writing on this subject: What then? If I should also\nsay, as I can without lying, that several of the Baptists have\nwished yours burnt before it had come to light; is your book ever\nthe worse for that?\n\nYou tell us, you meddle not with Presbyterians, Independents, mixed\nCommunionists (a new name), but are for liberty for all according\nto their light.\n\nAns. I ask then, suppose an holy man of God, that differeth from\nyou, as those above-named do, in the manner of water baptism;\nI say, suppose such an one should desire communion with you, yet\nabiding by his own light, as to the thing in question, Would you\nreceive him to fellowship? If no, do you not dissemble?\n\nBut you add, 'If unbaptized believers do not walk with us, they\nmay walk with them with whom they are better agreed.'\n\nAns. Then it seems you do but flatter them. You are not, for all\nyou pretend to give them their liberty, agreed they should have it\nwith you. Thus do the Papists give the Protestants their liberty,\nbecause they can neither will nor choose.\n\nAgain, But do you not follow them with clamours and out-cries, that\ntheir communion, even amongst themselves, is unwarrantable? Now,\nhow then do you give them their liberty? Nay, do not even these\nthings declare that you would take it away if you could?\n\n'For the time that I have been a Baptist (say you ) I do not\nremember that ever I knew that one unbaptized person did so much\nas offer themselves to us for church fellowship.'\n\nAns. This is no proof of your love to your brethren; but rather\nan argument that your rigidness was from that day to this so\napparent, that those good souls despaired to make such attempts;\nwe know they have done it elsewhere, where they hoped to meet with\nencouragement.\n\nYou seem to retract your denial of baptism to be the initiating\nordinance. And indeed Mr. D'Anvers told me, that you must retract\nthat opinion, and that he had, or would speak to you to do it; yet\nby some it is still so acknowledged to be; and in particular, by\nyour great helper, Mr. Denne, who strives to maintain it by several\narguments; but your denial may be a sufficient confutation to him;\nso I leave you together to agree about it, and conclude you have\noverthrown him.\n\nBut it seems though you do not now own it to be the inlet into a\nparticular church; yet, as you tell us of your last, 'you never\ndenied that baptism doth not make a believer a member of the\nuniversal, orderly, church visible. And in this Mr. D'Anvers and\nyou agree.' 'Persons enter into the visible church thereby,' saith\nhe.\n\nAns. Universal, that is, the whole church: This word now comprehendeth\nall the parts of it, even from Adam to the very world's end,\nwhether in heaven or earth, &c. Now that [water] baptism makes\na man a member of this church, I do not yet believe, nor can you\nshew me why I should. 2. The universal, orderly church. What church\nthis should be, if by orderly you mean harmony or agreement in\nthe outward parts of worship, I do not understand neither.\n\nAnd yet thus you should mean, because you add the word visible to\nall at the last; 'The universal, orderly, visible church.' Now I\nwould yet learn of this brother where this church is; for if it\nbe visible, he can tell and also shew it. But, to be short, there\nis no such church: the universal church cannot be visible; a great\npart of that vast body being already in heaven, and a great part\nas yet, perhaps, unborn.\n\nBut if he should mean by universal, the whole of that part of\nthis church that is on earth, then neither is it 'visible' nor\n'orderly.' 1. Not visible; for the part remains always to the best\nman's eye utterly invisible. 2. This church is not orderly; that\nis, hath not harmony in its outward and visible parts of worship;\nsome parts opposing and contradicting the other most severely.\nYea, would it be uncharitable to believe that some of the members\nof this body could willingly die in opposing that which others of\nthe members hold to be a truth of Christ? As for instance at home;\ncould not some of those called Baptists die in opposing infant\nbaptism? And again, some of them that are for infant baptism die\nfor that as a truth? Here therefore is no order, but an evident\ncontradiction: and that too in such parts of worship, as both\ncount visible parts of worship indeed.\n\nSo then by 'universal, orderly, visible church,' this brother must\nmean those of the saints only that have been, or are baptized as\nwe; this is clear, because baptism, saith he, maketh a believer\na member of this church; his meaning then is, that there is an\nuniversal, orderly, visible church, and they alone are the Baptists;\nand that every one that is baptized is by that made a member of\nthe universal, orderly, visible church of Baptists, and that the\nwhole number of the rest of saints are utterly excluded.\n\nBut now if other men should do as this man, how many universal\nchurches should we have? An 'universal, orderly, visible church\nof Independents'; an 'universal, orderly, visible church of\nPresbyterians,' and the like. And who of them, if as much confused\nin their notions as this brother, might not, they judging by their\nown light, contend for their universal church, as he for his? But\nthey have more wit.\n\nBut suppose that this unheard of fictitious church were the only\ntrue universal church; yet whoever they baptize must be a visible\nsaint first, and if a visible saint, then a visible member of\nChrist; and if so, then a visible member of his body, which is the\nchurch, before they be baptized; now he which is a visible member\nof the church already, that which hath so made him, hath prevented\nall those claims that by any may be made or imputed to this or that\nordinance to make him so (Acts 8:37, 19:17, 16:33). His visibility\nis already; he is already a visible member of the body of Christ,\nand after that baptized. His baptism then neither makes him a\nmember nor a visible member of the body of Jesus Christ.\n\nYou go on, 'That I said it was consent that makes persons members\nof particular churches is true.'\n\nAns. But that it is consent and nothing else, consent without\nfaith, &c., is false. Your after-endeavour to heal your unsound\nsaying will do you no good: 'Faith gives being to, as well as\nprobation for membership.'\n\nWhat you say now of the epistles, that they were written to\nparticular saints, and those too out of churches as well as in, I\nalways believed: but in your first you were pleased to say, 'You\nwere one of them that objected against our proofs out of the epistles,\nbecause they were written to particular churches, [intending these\nbaptized] and that they were written to other saints, would be\nhard for me to prove': but you do well to give way to the truth.\n\nWhat I said about baptism's being a PEST, take my words as they\nlie, and I stand still thereto: 'Knowing that Satan can make any\nof God's ordinances a PEST and plague to his people, even baptism,\nthe Lord's table, and the holy scriptures; yea, the ministers also\nof Jesus Christ may be suffered to abuse them, and wrench them\nout of their place.' Wherefore I pray, if you write again, either\nconsent to, or deny this position, before you proceed in your\noutcry.\n\nBut I must still continue to tell you, though you love not to hear\nthereof, That supposing your opinion hath hold of your conscience,\nif you might have your will, you would make inroads and outroads\ntoo in all the churches that are not as you in the land. You reckon\nthat church privileges belong not to them who are not baptized as\nwe, saying, 'How can we take these privileges from them before they\nhave them, we keep them from a disorderly practice of ordinances,\nespecially among ourselves'; intimating you do what you can also\namong others: and he that shall judge those he walketh not with,\nor say, as you, that they, like Ephraim, are 'joined to an idol,\nand ought to repent and be ashamed of that idol before they be\nshewed the pattern of the house'; and then shall back all with\nthe citation of a text; doth it either in jest or in earnest; if\nin jest it is abominable; if in earnest his conscience is engaged;\nand being engaged, it putteth him upon doing what he can to\nextirpate the thing he counteth idolatrous and abominable, out of\nthe churches abroad, as well as that he stands in relation unto.\nThis being thus, it is reasonable to conclude, you want not an\nheart, but opportunity for your inroads and outroads among them.\n\nTouching those five things I mentioned in my second; you should\nnot have counted they were found no where, because not found under\nthat head which I mention: and now lest you should miss them again,\nI will present you with them here.\n\n1. 'Baptism is not the initiating ordinance. 2. That though it was,\nthe case may so fall out, that members might be received without\nit. 3. That baptism makes no man a visible saint. 4. That faith,\nand a life becoming the ten commandments, should be the chief and\nmost solid argument with churches to receive to fellowship. 5.\nThat circumcision in the flesh was a type of circumcision in the\nheart, and not of water baptism.' To these you should have given\nfair answers, then you had done like a workman.\n\nNow we are come where you labour to insinuate, 'that a transgression\nagainst a positive precept, respecting instituted worship, hath\nbeen punished with the utmost severity that God hath executed\nagainst men, on record, on this side hell.'\n\nAns. Mr. D'Anvers says, 'That to transgress a positive precept\nrespecting worship, is a breach of the first and second commandments.'\nIf so, then it is for the breach of them, that these severe rebukes\nbefall the sons of men. 2. But you instance the case of Adam his\neating the forbidden fruit; yet to no great purpose. Adam's first\ntransgression was, that he violated the law that was written\nin his heart; in that he hearkened to the tempting voice of his\nwife; and after, because he did eat of the tree: he was bad then\nbefore he did eat of the tree; which badness was infused over his\nwhole nature; and then he bare this evil fruit of eating things\nthat God hath forbidden (Gen 3). Either make the tree good, and\nhis fruit good; or the tree bad, and his fruit bad (Matt 7:17;\nLuke 6:43,44). Men must be bad, ere they do evil; and good, ere\nthey do good. Again, which was the greatest judgment, to be defiled\nand depraved, or to be put out of paradise, do you in your next\ndetermine.\n\nBut as to the matter in hand, What positive precept do they\ntransgress that will not reject him that God bids us receive, if\nhe want light in baptism?\n\nAs for my calling for scripture to prove it lawful thus to exclude\nthem; blame me for it no more; verily I still must do it; and had\nyou but one to give, I had had it long before this. But you wonder\nI should ask for a scripture to prove a negative.\n\nAns. 1. Are you at that door, my brother? If a drunkard, a swearer,\nor whoremonger should desire communion with you, and upon your\nrefusal, demand your grounds; would you think his demands such\nyou ought not to answer? would you not readily give him by SCORES?\nSo, doubtless would you deal with us, but that in this you are\nwithout the lids[3] of the Bible. 2. But again, you have acted as\nthose that must produce a positive rule. 'You count it your duty,\na part of your obedience to God, to keep those out of church\nfellowship that are not baptized as you.' I then demand what precept\nbids you do this? where are you commanded to do it?\n\nYou object, That in Ephesians 4:5 and 1 Corinthians 12:13 is not\nmeant of Spirit baptism: but Mr. Jesse says it is not, cannot be\nthe baptism with water: and you have not at all refuted him. And\nnow for the church in the wilderness; 'You thought, as you say, I\nwould have answered myself in the thing'; but as yet I have not,\nneither have you. But let us see what you urge for an answer.\n\nI. Say you, 'Though God dispensed with their obedience to circumcision\nin that time (Gen 17; Exo 12) it follows not that you or I should\ndispense with the ordinance of water baptism now.'\n\nAns. God commanded it, and made it the initiating ordinance to\nchurch communion. But Moses, and Aaron, and Joshua, and the\nelders of Israel, dispensed with it for forty years; therefore the\ndispensing with it was ministerial, and that with God's allowance,\nas you affirm. Now if they might dispense with circumcision, though\nthe initiating ordinance; why may not we receive God's holy ones\ninto fellowship, since we are not forbidden it, but commanded;\nyea, why should we make water baptism, which God never ordained\nto that end, a bar to shut out and let in to church communion?\n\nII. You ask, 'Was circumcision dispensed with for want of light,\nit being plainly commanded?'\n\nAns. Whatever was the cause, want of light is as great a cause: and\nthat it must necessarily follow, they must needs see it, because\ncommanded, favours too much of a tang of free will, or of the\nsufficiency of our understanding, and intrencheth too hard on the\nglory of the Holy Ghost; whose work it is 'to bring all things to\nour remembrance, whatsoever Christ hath said to us' (John 14:26).\n\nIII. You ask, 'Cannot you give yourself a reason, that their moving,\ntravelling state made them incapable, and that God was merciful?\nCan the same reason, or anything like it, for refusing baptism,\nbe given now?'\n\nAns. I cannot give myself this reason, nor can you by it give me\nany satisfaction. Because their travelling state could not hinder; if\nyou consider that they might, and doubtless did lie still in one\nplace years together. 1. They were forty years going from Egypt\nto Canaan: and they had but forty-two journies thither. 2. They\nat times went several of these journies in one and the same year.\nThey went, as I take it, eleven of them by the end of the third\nmonth after they came out of the land of Egypt. Compare Exodus\n19:1 with Numbers 33:15. 3. Again, in the fortieth year, we find\nthem in Mount Hor, where Aaron died, and was buried. Now that was\nthe year they went into Canaan; and in that year they had nine\njournies more, or ten, by that they got over Jordan (Num 33:38),\n&c. Here then were twenty journies in less than one year and an\nhalf. Divide then the rest of the time to the rest of the journies,\nand they had above thirty-eight years to go their two and twenty\njournies in. And how this should be such a traveling moving\nstate, as that it should hinder their keeping this ordinance in\nits season, to wit, to circumcise their children the eighth day;\nespecially considering to circumcise them in their childhood, as\nthey were born, might be with more security, than to let them live\nwhile they were men, I see not.\n\nIf you should think that their wars in the wilderness might hinder\nthem; I answer, They had, for ought I can discern, ten times as\nmuch fighting in the land of Canaan, where they were circumcised,\nas in the wilderness where they were not. And if carnal or outward\nsafety had been the argument, doubtless they would not have\ncircumcised themselves in the sight, as it were, of one and thirty\nkings (Josh 5, 12). I say, they would not have circumcised their\nsix hundred thousand warriors, and have laid them open to the\nattempts and dangers of their enemies. No such thing, therefore,\nas you are pleased to suggest, was the cause of their not being\nas yet circumcised.\n\nVI. 'An extraordinary instance to be brought into a standing rule,\nare no parallels': That is the sum of your fourth.\n\nAns. The rule was ordinary; which was circumcision; the laying\naside of this rule became as ordinary, so long a time as forty\nyears, and in the whole church also. But this is a poor shift, to\nhave nothing to say, but that the case was extraordinary, when it\nwas not.\n\nBut you ask, 'Might they do so when they came into Canaan?'\n\nAns. No, no. No more shall we do as we do now 'when that which is\nperfect is come.'\n\nYou add, 'Because the church in the wilderness (Rev 12) could not\ncome by ordinances, &c. therefore when they may be come at, we\nneed not practise them.'\n\nAns. No body told you so. But are you out of that wilderness\nmentioned? (Rev 12). Is Antichrist down and dead to ought but\nyour faith? Or are we only out of that Egyptian darkness, that in\nbaptism have got the start of our brethren? For shame be silent:\nyourselves are yet under so great a cloud, as to imagine to\nyourselves a Rule of Practice not found in the Bible; that is, to\ncount it a sin to receive your holy brethren, though not forbidden\nbut commanded to do it (Rom 14, 15).\n\nYour great flourish against my fourth argument, I leave to them\nthat can judge of the weight of your words; as also what you say\nof the fifth or sixth.\n\nFor the instance I give you of Aaron, David, and Hezekiah, who did\nthings not commanded, and that about holy matters, and yet were\nheld excusable; you, nor yet your abettors for you, can by any\nmeans overthrow. Aaron transgressed the commandment (Lev 6:26,\n10:18); David did what was not lawful; and they in Hezekiah's\ntime, 'did eat the passover otherwise than it was written' (2\nChron 30:18). But here I perceive the shoe pincheth; which makes\nyou glad of Mr. Denne's evasion for help At this also Mr. D'Anvers\ncries out, but yet to no purpose, charging me with asserting,\nthat ignorance absolves from sin of omission and commission. But,\nSirs, fairly take from me the texts, with others that I can urge;\nand then begin to accuse. You have healed your suggestion of\nunwritten verities poorly. But any shift to shift off the force of\ntruth. After the same manner also you have helped your asserting,\n'that you neither keep out, nor cast out from the church, if\nbaptized, such as come unprepared to the supper, and other solemn\nappointments.' Let us leave yours and mine to the pondering of\nwiser men.\n\nMy seventh argument, as I said, you have not so much as touched;\nnor the ten in that one, but only derided at the ten. But we will\nshow them to the reader. 1. Love, which above all other things we\nare commanded to put on, is much more worth, than to break about\nbaptism (Col 3:14). 2. Love is more discovered, when we receive\nfor the sake of Christ and grace, than when we refuse for want of\nwater. 3. The church at Colosse was charged to receive and forbear\nthe saints, because they were new creatures. 4. Some saints were\nin the church at Jerusalem, that opposed the preaching of salvation\nto the Gentiles; and yet retained their membership. 5. Divisions\nand distinctions among saints are of later date than election,\nand the signs of that; and therefore should give place. 6. It is\nlove, not baptism, that discovereth us to the world to be Christ's\ndisciples (John 13:35). 7. It is love that is the undoubted\ncharacter of our interest in, and fellowship with, Christ (Rom\n12:10, 16:10). 8. Fellowship with Christ is sufficient to invite\nto, and the new creature the great rule of our fellowship with,\nChrist (1 John 1:2). 9. Love is the fulfilling of the law, wherefore\nhe that hath it is accepted with God, and ought to be approved\nof men; but he fulfils it not, who judgeth and setteth at nought\nhis brother (Gal 6:16; Phil 3:16; Rom 14; James 4:11). 10. Love\nis sometimes more seen, and showed in forbearing to urge and press\nwhat we know, than in publishing and imposing (John 16:12; 1 Cor\n3:1,2). 11. When we attempt to force our brother beyond his light,\nor to break his heart with grief, to trust him beyond his faith,\nor bar him from his privileges, how can we say I love? 12. To\nmake that the door to communion which God hath not; to make that\nthe including, excluding charter, the bar, bounds, and rule of\ncommunion, is for want of love. Here are two into the bargain.\n\nIf any of these, Sir, please you not in this dress; give me a\nword; and I shall, as well as my wit will serve, give you them in\na syllogistical mode.\n\nNow that you say (practically) for some speak with their feet\n(their walking (Prov 6:13)) that water is above love; and all other\nthings are evident; because have they all but water, you refuse\nthem for want of that; yea, and will be so hardy, though without\nGod's word, to refuse communion with them.\n\nIn our discourse about the carnality that was the cause of the\ndivisions that were at Corinth, you ask, Who must the charge of\ncarnality fall upon, them that defend, or them that oppose the\ntruth?\n\nAns. Perhaps on both; but be sure upon them that oppose, wherefore\nlook you to yourselves, 'who without any command of God to warrant\nyou, exclude your brother from communion; your brother whom God\nhath commanded you to receive.'\n\nMy ninth argument, you make yourself merry with in the beginning:\nbut why do you by and by so cut and hack, and cast it as it were\nin the fire. Those seventeen absurdities you can by no means avoid.\nFor if you have not, as indeed you have not, though you mock me\nfor speaking a word in Latin, one word of God that commands you\nto shut out your brethren for want of water baptism, from your\ncommunion; I say, if you have not one word of God to make this\na duty to you, then unavoidably, 1. You do it by a spirit of\npersecution. 2. With more respect to a form, than the spirit and\npower of godliness. 3. This also, makes laws, where God makes none;\nand is to be wise above what is written. 4. It is a directing the\nSpirit of the Lord. 5. And bindeth all men's consciences to our\nlight and opinion. 6. It taketh away the children's bread. 7. And\nwithholdeth from them the increase of faith. 8. It tendeth to make\nwicked the hearts of weak Christians. 9. It tendeth to harden the\nhearts of the wicked. 10. It setteth open a door to all temptations.\n11. It tempteth the devil to fall upon them that are alone. 12. It\nis the nursery of all vain janglings. 13. It occasioneth the world\nto reproach us. 14. It holdeth staggering consciences in doubt,\nof the right ways of the Lord. 15. It abuseth the holy scriptures.\n16. It is a prop to Antichrist. 17. And giveth occasion to many\nto turn aside to most dangerous errors.\n\nAnd though the last is so abhorred by you, that you cannot contain\nyourselves when you read it: yet do I affirm, as I did in my first\n'That to exclude Christians from church communion, and to debar\nthem their heaven-born privileges, for the want of that which God\nnever yet made a wall of division between us; did, and doth, and\nwill prevail with God to send those judgments we have, or may\nhereafter feel.' Like me yet as you will.\n\nI come next to what you have said in justification of your fourteen\narguments. 'Such as they were,' say you, 'I am willing to stand\nby them: What I have offered, I have offered modestly: according\nto the utmost light I had into those scriptures upon which\nthey are bottomed; having not arrived unto such a peremptory way\nof dictatorship, as what I render must be taken for laws binding\nto others in faith and practice; and therefore express myself by\nsuppositions, strong presumptions, and fair seeming conclusions\nfrom the premises.'\n\nAns. Your arguments, as you truly say, are builded upon, or drawn\nfrom suppositions and presumptions; and all because you want for\nyour help the words of the holy scripture. And let the reader\nnote. For as I have often called for the word, but as yet could\nnever get it, because you have it not, neither in precept, precedent,\nnor example, therefore come you forth with your seeming imports\nand presumptions.\n\nThe judicious reader will see in this last, that not only here, but\nin other places, what poor shifts you are driven to, to keep your\npen going. But, Sir, since you are not peremptory in your proof;\nhow came you to be so absolute in your practice? For notwithstanding\nall your seeming modesty, you will neither grant these communion\nwith you; nor allow their communion among themselves, that turn\naside from your 'seeming imports'; and that go not with you in\nyour strong presumptions. You must not; you dare not; lest you\ncountenance their idolatry; and nourish them up in sin; they live\nin the breach of gospel-order; and Ephraim-like are joined to\nan idol. And as for your love, it amounts to this, you thus deal\nwith them, and withdraw from them, and all because of some strong\npresumptions and suppositions.\n\nBut you tell me, 'I use the arguments of the paedo-baptist, to\nwit, But where are infants forbidden to be baptized?'\n\nBut I ingenuously tell you, I know not what paedo means: and how\nthen should I know his arguments. 1. I take no man's argument\nbut Mr. K.'s, I must not name him farther, I say I take no man's\nargument but his now, viz. 'That there being no precept, precedent\nor example, for you to shut your holy brethren out of church\ncommunion; therefore you should not do it.' That you have no\ncommand to do it, is clear, and you must of necessity grant it.\nNow where there is no precept for a foundation; it is not what\nyou by all your reasonings can suggest; can deliver you from the\nguilt of adding to his word. Are you commanded to reject them; If\nyea, where is it? If nay, for shame be silent.\n\n'Let us say what we will,' say you, 'for our own practice; unless\nwe bring positive scriptures that yours is forbidden, though\nnowhere written; you will be as a man in a rage without it; and\nwould have it thought you go away with the garland.'\n\nAns. 1. I am not in a rage, but contend with you earnestly for\nthe truth. And say what you will or can, though with much more\nsquibbing frumps[4] and taunts than hitherto you have mixed our\nwriting with, Scripture, scripture, we cry still. And it is a bad\nsign that your cause is naught; when you snap and snarl because\nI call for scripture. 2. Had you a scripture for this practice,\nthat you ought to shut your brethren out of communion for want\nof water baptism I had done; but you are left of the word of God,\nand confess it! 3. And as you have not a text that justifies your\nown; so neither that condemns our holy and Christian communion.\nWe are commanded also to receive him that is weak in the faith,\nfor God hath received him. I read not of garlands, but those in\nthe Acts; take you them. And I say moreover, that honest and holy\nMr. Jesse hath justified our practice, and you have not condemned\nhis arguments. They therefore stand all upon their feet against\nyou.\n\nI leave your 2, 3, 4, 5 and 6 arguments under my answers where\nthey are suppressed. In your seventh you again complain, for that\nI touch your 'seeming imports'; saying, 'I do not use to say as\nJohn Bunyan, this I say, and I dare to say. I please myself by\ncommending my apprehensions soberly, and submissively to others\nmuch above me.'\n\nAns. 1. Seeming imports are a base and unworthy foundation for\na practice in religion; and therefore I speak against them. 2.\nWhere you say, you submit your apprehensions soberly to those much\nabove you; it is false; unless you conclude none are above you,\nbut those of your own opinion. Have you soberly, and submissively\ncommended your apprehensions to those congregations in London,\nthat are not of your persuasion in the case in hand? and have\nyou consented to stand by their opinion? Have you commended your\napprehensions soberly and submissively to those you call Independents\nand Presbyters? And are you willing to stand by their judgment in\nthe case? Do you not reserve to yourself the liberty of judging\nwhat they say? and of choosing what you judge is right, whether\nthey conclude with you or no? If so; why do you so much dissemble\nwith all the world, in print; to pretend you submit to others'\njudgment, and yet abide to condemn their judgments? you have but\none help: perhaps you think they are not above you; and by that\nproviso secure yourself; but it will not do.\n\nFor the offence you take at any comment upon your calling baptism,\n'a livery': and for your calling it 'the Spirit's metaphorical\ndescription of baptism': both phrases are boldness, without the\nword. Neither do I find it called a listing ordinance, nor the\nsolemnization of the marriage betwixt Christ and a believer. But\nperhaps you had this from Mr. D'Anvers, who pleaseth himself with\nthis kind of wording it: and says moreover in justification of\nyou, 'That persons entered into the visible church thereby [by\nbaptism, which is untrue, though Mr. Baxter also saith it] are\nby consent admitted into particular congregations, where they may\nclaim their privileges due to baptized believers, being orderly\nput into the body, and put on Christ by their baptismal vow and\ncovenant: for by that public declaration of consent, is the\nmarriage and solemn contract made betwixt Christ and a believer\nin baptism. And, saith he, if it be preposterous and wicked for\na man and woman to cohabit together, and to enjoy the privileges\nof a married state without the passing of that public solemnity:\nSo it is NO less disorderly upon a spiritual account, for any to\nclaim the privileges of a church, or be admitted to the same, till\nthe passing of this solemnity by them.'\n\nAns. But these words are very black. First, Here he hath not only\nimplicitly forbidden Jesus Christ to hold communion with the saints\nthat are not yet his by [water] baptism; but is bold to charge\nhim with being as preposterous and wicked if he do, as a man that\nliveth with a woman in the privileges of a married state, without\npassing that public solemnity. Secondly, He here also chargeth\nhim as guilty of the same wickedness, that shall but dare to claim\nchurch communion without it; yea, and the whole church too, if\nthey shall admit such members to their fellowship.\n\nAnd now since cleaving to Christ by vow and covenant, will not do\nwithout baptism, after personal confession of faith; what a state\nare all those poor saints of Jesus in, that have avowed themselves\nto be his a thousand times without THIS baptism? Yea, and what\na case is Jesus Christ in too, by your argument, to hold that\ncommunion with them, that belongeth only unto them that are married\nto him by this solemnity! Brother, God give him repentance. I wot\nthat through ignorance and a preposterous zeal he said it: unsay\nit again with tears, and by a public renunciation of so wicked\nand horrible words; but I thus sparingly pass you by.[5]\n\nI shall not trouble the world any farther with an answer to the\nrest of your books: The books are public to the world: let men read\nand judge. And had it not been for your endeavouring to stigmatize\nme with reproach and scandal, a thing that doth not become you,\nI needed not have given you two lines in answer.\n\nAnd now, my angry brother, if you shall write again, pray keep to\nthe question, namely, 'What precept, precedent, or example have you\nin God's word to exclude your holy brethren from church communion\nfor want of water baptism.' Mr. Denne's great measure, please\nyourself with it, and when you shall make his arguments your own,\nand tell me so, you perhaps may have an answer, but considering\nhim, and comparing his notions with his conversation, I count it\nwill be better for him to be better in morals, before he be worthy\nof an answer.\n\nTHE CONCLUSION.\n\nReader, when Moses sought to set the brethren that strove against\neach other, at one, he that did the wrong thrust him away,\nas unwilling to be hindered in his ungodly attempts; but Moses\ncontinuing to make peace betwixt them, the same person attempted\nto charge him with a murderous and bloody design, saying, 'Wilt\nthou kill me as thou didst the Egyptian yesterday?' (Exo 2:14) a\nthing too commonly thrown upon those that seek peace, and ensue\nit (Acts 7:24-29). 'My soul,' saith David, 'hath long dwelt with\nhim that hateth peace. I am for peace, [said he] but when I speak,\nthey are for war' (Psa 120:6,7). One would think that even nature\nitself should count peace and concord a thing of greatest worth\namong saints, especially since they, above all men, know themselves;\nfor he that best knoweth himself is best able to pity and bear\nwith another (Heb 5:2); yet even amongst these, such will arise,\nas will make divisions among their brethren, and seek 'to draw\naway disciples after them' (Acts 20:30), crying still that they,\neven they are in the right, and all that hold not with them in\nthe wrong, and to be withdrawn from (Rom 16:17). But when every\nHE, hath said all that he can, it is one of the things which the\nLord hateth, to sow 'discord among brethren' (Prov 6:19).[6]\n\nYet many years' experience we have had of these mischievous\nattempts, as also have others in other places, as may be instanced\nif occasion requireth it, and that especially by those of the rigid\nway of our brethren, the Baptists so called, whose principles will\nneither allow them to admit to communion, the saint that different\nfrom them about baptism, nor consent they should communicate\nin a church-state among themselves: but take occasion still ever\nas they can, both to reproach their church-state, and to finger\nfrom amongst them who they can to themselves. These things being\ngrievous to those concerned, as we are, though perhaps those at\nquiet are too little concerned in the matter, therefore when I\ncould no longer forbear, I thought good to present to public view\nthe warrantableness of our holy communion, and the unreasonableness\nof their seeking to break us to pieces. At this Mr. William\nK[iffin], Mr. Thomas Paul, and Mr. Henry D'Anvers, and Mr. Denne,\nfell with might and main upon me; some comparing me to the devil,\nothers to a bedlam, others to a sot, and the like, for my seeking\npeace and truth among the godly. Nay, further, they began to cry out\nmurder, as if I intended nothing less than to accuse them to the\nmagistrate, and to render them incapable of a share in the commonwealth,\nwhen I only struck at their heart-breaking, church-rending principles\nand practice; in their excluding their holy brethren's communion\nfrom them, and their condemning of it [eve] among themselves. They\nalso follow me with slanders and reproaches, counting, it seems,\nsuch things arguments to defend themselves.\n\nBut I in the meantime call for proof, scripture proof, to convince\nme it is a duty to refuse communion with those of the saints that\ndiffer from them about baptism: at this Mr. P[aul] takes offence,\ncalling my demanding of proof for their rejecting the unbaptized\nbeliever, how excellent soever in faith and holiness, a clamorous\ncalling for proof, with high and swelling words, which he counteth\nnot worthy of answer; but I know the reason, he by this demand is\nshut out of the Bible, as himself also suggesteth: wherefore when\ncoming to assault me with arguments, he can do it but by seeming\nimports, suppositions, and strong presumptions, and tells you\nfarther in his reply, 'That this is the utmost of his light in\nthe scriptures urged for his practice'; of which light thou mayest\neasily judge, good reader, that hast but the common understanding\nof the mind of God, concerning brotherly love. Strange! that the\nscripture that everywhere commandeth and presseth to love, to\nforbearance, and bearing the burden of our brother; should yet\nimply, or implicitly import that we should shut them out of our\nFather's house; or that those scriptures that command us to receive\nthe weak, should yet command us to shut out the strong! Thinkest\nthou, reader, that the scripture hath two faces, and speaketh with\ntwo mouths? yet it must do so, by these men's doctrine. It saith\nexpressly, 'Receive one another, as Christ also received us to\nthe glory of God' (Rom 15:7). But these men say, it is not duty,\nit is preposterous, and idolatrous; concluding that to receive\nthis brother, is not a custom of them, not yet of the churches\nof God: consequently telling thee, that those that receive such a\nbrother are not (let them talk while they will) any of the churches\nof God: see their charity, their candour and love, in the midst\nof their great pretensions of love.\n\nBut be thou assured, christian reader, that for these their\nuncharitable words and actions, they have not footing in the word\nof God, neither can they heal themselves with suggesting their\namicable correspondence to the world. Church communion I plead\nfor, church communion they deny them, yet church communion is\nscripture communion, and we read of none other among the saints.\nTrue, we are commanded to withdraw 'from every brother that\nwalketh disorderly,--that he may be ashamed, yet not to count him\nas an enemy, but to admonish him as a brother' (2 Thess 3:6,14,15).\nIf this be that they intend, for I know not of another communion,\nthat we ought to have with those, to whom we deny church communion;\nthen what ground of rejoicing those have that are thus respected\nby their brethren, I leave it to themselves to consider of.\n\nIn the meanwhile, I affirm, 'that baptism with water, is neither\na bar nor bolt to communion of saints, nor a door nor inlet to\ncommunion of saints.' The same which is the argument of my books;\nand as some of the moderate among themselves have affirmed, that\nneither Mr. K., Mr. P. nor Mr. D'Anvers, have made invalid, though\nsufficiently they have made their assault.\n\nFor Mr. Denne, I suppose they count him none of themselves, though\nboth he, and Mr. Lamb, like to like, are brought for authors and\nabetters of their practice, and to refel my peaceable principle.\nFor Mr. Denne, if either of the three will make his arguments\ntheir own, they may see what their servant can do: but I shall\nnot bestow paper and ink upon him, nor yet upon Mr. Lamb; the one\nalready, having given his profession the lie, and for the other\nperhaps they that know his life, will see little of conscience in\nthe whole of his religion, and conclude him not worth the taking\nnotice of. Besides Mr. P. hath also concluded against Mr. Denne,\nThat baptism is not the initiating ordinance, and that his utmost\nstrength for the justification of his own practise is, 'suppositions,\nimports, and strong presumptions,' things that they laugh at,\ndespise and deride, when brought by their brethren to prove infant\nbaptism.\n\nRailing for railing, I will not render, though one of these opposers,\nMr. Dan. by name, did tell me, that Mr. Paul's reply when it came\nout, would sufficiently provoke me to so beastly a work: but what\nis the reason of his so writing, if not the peevishness of his\nown spirit, or the want of better matter.\n\nThis I thank God for, that some of the brethren of this way, are\nof late more moderate than formerly, and that those that retain\ntheir former sourness still, are left by their brethren, to the\nvinegar of their own spirits, their brethren ingeniously confessing,\nthat could these of their company bear it, they have liberty in\ntheir own souls to communicate with saints as saints, though they\ndiffer about water baptism.\n\nWell, God banish bitterness out of the churches, and pardon them\nthat are the maintainers of schisms and divisions among the godly.\n'Behold, how good and how pleasant it is for brethren to dwell\ntogether in unity! It is like the precious ointment upon the head,\nthat ran down upon the beard, even Aaron's beard: that went down\nto the skirts of his garments; [farther it is] As the dew of Hermon,\nthat descended upon the mountains of Zion: [Mark] for there the\nLORD commanded the blessing, even life for evermore' (Psa 133).\n\nI was advised by some, who considered the wise man's proverb, not to\nlet Mr. Paul pass with all his bitter invectives, but I consider\nthat the wrath of man worketh not the righteousness of God; therefore\nI shall leave him to the censure and rebuke of the sober, where\nI doubt not but his unsavoury ways with me will be seasonably\nbrought to his remembrance. Farewell.\n\nI am thine to serve thee, Christian, so long as I can look out at\nthose eyes, that have had so much dirt thrown at them by many.\n\nJ. BUNYAN\n\n\n\nOF THE LOVE OF CHRIST\n\nThe love of Christ, poor I may touch upon:\nBut 'tis unsearchable. Oh! there is none\nIts large dimensions can comprehend,\nShould they dilate thereon, world without end.\nWhen we had sinned, in his zeal he sware,\nThat he upon his back our sins would bear.\nAnd since unto sin is entailed death,\nHe vowed, for our sins he'd lose his breath.\nHe did not only say, vow, or resolve,\nBut to astonishment did so involve\nHimself in man's distress and misery,\nAs for, and with him, both to live and die.\nTo his eternal fame in sacred story,\nWe find that he did lay aside his glory,\nStept from the throne of highest dignity;\nBecame poor man, did in a manger lie;\nYea was beholden upon his, for bread;\nHad of his own not where to lay his head:\nThough rich, he did, for us, become thus poor,\nThat he might make us rich for evermore.\nNor was this but the least of what he did;\nBut the outside of what he suffered.\nGod made his blessed Son under the law;\nUnder the curse, which, like the lion's paw,\nDid rend and tear his soul, for mankind's sin,\nMore than if we for it in hell had been.\nHis cries, his tears, and bloody agony,\nThe nature of his death doth testify.\nNor did he of constraint himself thus give\nFor sin, to death, that man might with him live.\nHe did do what he did most willingly,\nHe sung, and gave God thanks, that he must die.\nBut do kings use to die for captive slaves?\nYet we were such, when Jesus died to save us.\nYea, when he made himself a sacrifice,\nIt was that he might save his enemies.\nAnd, though he was provoked to retract\nHis blest resolves, for such, so good an act,\nBy the abusive carriages of those,\nThat did both him, his love, and grace oppose:\nYet he, as unconcerned with such things\nGoes on, determines to make captives kinds\nYea, many of his murderers he takes\nInto his favour, and them princes makes.\n\n\n\n\nFOOTNOTES:\n\n1. A tender conscience, jealous of grieving or offending the\nHoly Spirit, is of an inestimable value. If in our conscientious\nconclusions we offend others, we must leave to them an equal right\nto their own conclusions without harsh judgment.--Ed.\n\n2. 'Squibbling,' feeble, ill-natured ridicule; now obsolete.--Ed.\n\n3. 'Without the lids of the Bible,' not within it; a popular Puritan\nsaying.--Ed.\n\n4. 'Frump,' to mock, flout, scoff. 'You must learn to mock; to\nfrump your own father on occason.' Ironically used in Ruggle's\nIgnoramus.--Ed.\n\n5. Mr. D'Anvers, in a postscript to his History of Baptism, the first\nedition, 1673, thus violently attacks his brother Bunyan:--'Having\nread his book, I took myself concerned to give some short return\nto it, leaving his \"manifold absurdities,\" \"contradictions,\"\n\"unbrotherly tauntings and reflections,\" \"contemptions,\" \"traducings\nthe wisdom of Christ, and his holy appointments,\" to be called to\naccount by that band that hath so well begun to reckon with him.'\nHe was in prison, and his brother thus visits him with gall and\nwormwood instead of consoling cordials. He goes on to confound\nwater baptism with that of the Spirit, and charges Bunyan with\n'ignorance and folly--dangerous and destructive to religion itself,'\n'contradicting the authority of Christ,' calls him 'egregiously\nignorant,' 'self-condemning.' All this uncharitable vituperation\nwas because Mr. Bunyan would hold communion with all those who\nhad been baptized into, and put on, Christ. The passage quoted is\ncorrect, except that 'married estate' should be 'marriage state.'\nSo satisfied was D'Anvers with the just and Christian correction\ngiven him for so egregious a blunder, that if he did not repent\nwith tears, he took special care to leave out all this absurd\nreference to the marriage ceremony performed in water from his\nsecond edition.--Ed.\n\n6. Strife and contention--evil speaking of surmisings among\nprofessors, are tokens of a carnal mind, injurious to spiritual\npeace, and abominable to God. The envious, discontented, and\nmalicious, are the devil's working tools. If such die unsubdued\nby divine grace, they plunge themselves into the bottomless pit.\nTrue wisdom avid strife and contention, is moderate in doubtful\nopinions, patient and cautious in judging others.--Ed.\n\n***\n\nA CASE OF CONSCIENCE RESOLVED; VIZ.,\n\nWHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF\nTHE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT,\nTO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE\nTOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER,\nETC., WITHOUT THEIR MEN?\n\nAND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED.\n\nBY JOHN BUNYAN.\n\nEDITOR'S ADVERTISEMENT.\n\nThis exceedingly rare tract was first published in 1683, and was\nnot reprinted, either separately, or in any edition of Bunyan's\nworks. The public are indebted to the owner of a copy in perfect\npreservation, who kindly lent it, with a painful prohibition that\nhe is to remain unknown; but with full allowance to any one who\nwishes to collate it with this new edition, by applying to the\neditor.\n\nAt the time this case was drawn and submitted to Mr. Bunyan for his\nopinion, he was one of the most popular preachers in the kingdom,\nand universally esteemed in all the churches of Christ, for his\nprofound knowledge of the sacred Scriptures. This may account for\nsuch a case being sent to him, in preference to those illustrious\ndivines, who for learning and talent have been unrivalled in any\nage.\n\nThe Reformation had progressed through state impediments so\nslowly, that the masses of the people were involved in the grossest\ndarkness. So Mr. Keach complained--\"The church is but newly come\nout of the wilderness of popish darkness; and not so fully neither\nas to be as clear as the sun; as in due time she shall.\"[1]The\nera of the commonwealth let loose a flood of religious light and\nliberty: those who had just emerged from the darkness of Popery,\nand those who had received, implicitly, and without investigation,\ntheir religion from the formal services of the Liturgy, were now\nalarmed with the thunder of faithful exhortations, personally\nand prayerfully to examine the sacred Scriptures, upon pain of\neverlasting death. A light so new, and so marvellous, dazzled and\nperplexed those who rushed into it, without earnest prayer for\ndivine guidance. They were like men who had been born and brought\nup in a dark, a deep, a noisome mine, when, suddenly emerging into\nlight, are overpowered by its splendour. Long and sharp was the\ncontroversy whether singing ought to be used in public worship;\nwhether the seventh day of the week or the first was to be\nconsecrated; whether ministers were to be paid for their services;\nand in this case, to define the privileges and duties of women as\nhelpers in the gospel; and it is surprising that this question is\nalmost as new now as it was then. It is thus stated--\"Whether it\nis the duty of the women of the churches of Christ to separate\nthemselves from their brethren, and, as so separate, to perform\ndivine worship by themselves.\"\n\nIt appears that some females in Bedford were in the habit of thus\nmeeting, under the advice of a Mr. K. They held prayer meetings\nfor special purposes, at the imminent risk of imprisonment; but\nwhether, in these meetings, they exhorted, or preached to each\nother, does not appear. John Bunyan was applied to for advice,\nwhich he plainly gives. He was a stern advocate for scriptural\nauthority in all things pertaining to divine worship; and one\nwho, in regarding the invaluable virtues of women, most admired\nretiring modesty as the loveliest adornment of the female character.\nThe terms he uses, and the spirit in which he writes, intimate\nplainly that his own wife, who was remarkable for her devotion to\nGod and her affectionate attachment to her husband, was also the\nmost obedient of her sex.\n\nIn this tract we find no unmeaning gallant fribbling, but the\nsolemn language of one who had death and judgment before his face.\nHe conducts the inquiry with great care, as becomes a subject of\nsuch universal interest: and the great majority of Christians remain\nto this day his disciples. The Society of Friends is an exception,\nas to females being admitted to the ministry; while the Wesleyan\nMethodists have gained a most beneficial influence, by embracing,\nto the full extent, Bunyan's notions of rendering available the\ntender zeal, in comparatively private labours, of their pious\nfemales, in spreading the hallowed influences of Christianity.\n\nThe Society of Friends stands upon high ground in justifying its\npractice in allowing females to minister in holy things. J. J. Gurney\nsays--\"Friends believe it right, freely and equally to allow the\nministry of both sexes.\" His reason is--\"That all true ministry is\nunder the immediate spirit of the influence of Christ: therefore we\nare bound to make way for the exercise of the gift of all persons\nthat the Spirit may direct into this service. We dare not say to\nthe modest and pious female, 'Thou shalt not declare the word of\nthe Lord,' when we believe that an infinitely higher authority\nhas issued a directly opposite injunction.\"[2]\n\nThe difference arises as to the more public work of the ministry\nin proclaiming or preaching the kingdom of Christ to the world.\nIn the ordinary ministry, by teaching the young--by a godly\nconversation--by visiting and praying with the sick and afflicted--by\nencouraging the inquirers and directing their way to the kingdom\nof heaven,--in these important duties there appears to be neither\nmale nor female in Christ Jesus--all are equal.\n\nJohn Bunyan would have united to a great degree with John Gurney\nin these sentiments. But as our Lord appointed no female evangelists,\nor apostles, or missionaries; and as the Holy Ghost has directed,\nthat all bishops or elders should be married MEN, it would appear\na strange innovation to place a female in the pastoral office.\nBunyan believed that God usually commissions men and not women\nto this important work. J. J. Gurney fully admits that women \"are\nforbidden to usurp authority over the man,\" and therefore no active\npart is assigned to them in public assemblies for the settlement\nof the affairs of the church. [3] The women's meetings were\nestablished for the purpose of exercising a wholesome care over\ntheir own sex. [4] \"That faithful women should be helps to the\nmen in the service of truth, as they are outwardly in civil and\ntemporal things.\" [5] And to this who can refuse his hearty AMEN.\n\nThere is too much sectarian spirit in all our controversies.\nReader, in considering this subject, endeavour to forget for the\ntime those opinions in which you have been trained. Examine the\nquestion by the Word alone, and may the Holy Spirit inscribe upon\nyour hearts that divine record, which is to be found only in the\nChristian system: \"There is neither male nor female: for ye are all\none in Christ Jesus\" (Gal 3:28). G. OFFOR. THE EPISTLE DEDICATORY\nTO THOSE GODLY WOMEN CONCERNED IN THE FOLLOWING TREATISE.\n\nHONOURED SISTERS,\n\n'Tis far from me to despise you, or to do anything to your reproach.\nI know you are beloved of God for the sake of Christ, and that\nyou stand fixed for ever by faith upon the same foundation with\nUS. I also know that the Lord doth put no difference betwixt male\nand female, as to the communications of his saving graces, but\nhath often made many of your sex eminent for piety; yea, there hath\nbeen of you, I speak now of ordinary Christians, that for holiness\nof life have outgone many of the brethren: Nor can their virtuous\nlives but be renown and glory to YOU, and conviction to those of\nUS that have come behind you in faith and holiness. The love of\nwomen in spirituals, as well as naturals, ofttimes outgoes that\nof men.\n\nWhen Christ was upon earth, we read not that any man did to, and\nfor him, as did the woman that was a sinner, Joanna, Susanna, and\nmany others (Luke 7:36-38, 8:1-3). And as they have shewed themselves\neminent for piety, so for Christian valour and fortitude of mind,\nwhen called of God to bear witness to, and for his name in the\nworld: as all histories of that nature doth sufficiently testify.\nThey were WOMEN, as I take it as well as men, that were tortured,\nand that would not accept of deliverance, that they might obtain\na better resurrection (Heb 11:35). Wherefore I honour and praise\nyour eminency in virtue; and desire to be provoked by the exceeding\npiety of any of you, in all holy conversation and godliness.\n\nAnd although, as you will find, I have not without a cause, made\na question of the lawfulness of your assembling together, by\nyourselves, to perform, without your men, solemn worship to God: yet\nI dare not make you yourselves the authors of your own miscarriage\nin this. I do therefore rather impute it to our leaders, who whether\nof a fond respect to some seeming abilities they think is in you\nfor this, or from a persuasion that you have been better than\nthemselves in other things; or whether from a preposterous zeal,\nthey have put you upon a work so much too heavy for you: I shall\nnot at this time concern myself to inquire into. But this is\ncertain, at least it is so in my apprehension, that in this matter\nyou are tempted by them to take too much upon you.\n\nI am not insensible but that for my thus writing, though I thereby\nhave designed your honour and good order; I am like enough to run\nthe gauntlet among you, and to partake most smartly of the scourge\nof the tongues of some, and to be soundly brow-beaten for it by\nothers: specially by our author, who will find himself immediately\nconcerned, for that I have blamed him for what he hath irregularly\ndone, both with the Word, to you, and me. I look also to be\nsufficiently scandalized, and counted a man not for prayer, and\nmeetings for prayer, and the like; but I will labour to bear them\nwith patience, and seek their good that shall be tempted to abuse\nme.\n\nI had not, indeed I had not, spoke a word to this question in this\nmanner, had not Mr. K. sent his paper abroad, and amongst us, for\nthe encouraging this practice with us, in opposition to our peace.\nI do not say he designed our breach, but his arguments tended\nthereto; and had not our people been of a wise and quiet temper,\nhis paper might have set us into a flame. But thanks be to God,\nwe are at quiet, and walk in love, notwithstanding the LIFTS that\nhave been to make us do otherwise. There are also the mouths of\nsome opened against me for this, who lie at wait for occasions,\nand shew that they are glad to take them before they are given\nby me: to whom I now shew by this ensuing discourse, that I had\na reason to do what I did.\n\nI commend you to God, and to the word of his grace, which is able\nto build you up, and to give you an inheritance among them that are\nsanctified by faith in Jesus Christ: to whom be honour and glory\nfor ever. And remain, your faithful friend and brother to pray\nfor you, to love you in the gospel, and to do you what Christian\nservice I can,\n\nJOHN BUNYAN.\n\n\nThe Women's Prayer Meeting A CASE OF CONSCIENCE RESOLVED, &c.\n\nThe occasion of my meddling in this manner with this controversy,\nis this. After I had, for reasons best known to myself, by searching\nfound, that those called the women's meetings wanted for their\nsupport, a bottom in the word: I called them in our fellowship\ninto question. Now having so done, my reasons for so doing, as\nwas but reason, were demanded; and I gave them, to the causing of\nthat practice with us to cease. So subject to the word were our\nwomen, and so willing to let go what by that could not be proved\na duty for them to be found in the practice of. But when I had so\ndone, by what means I know not, Mr. K., hearing of my proceeding\nin this matter, though I think he knew little of question or\nanswer, sets pen to paper, and draws up four arguments for the\njustification of these meetings. The which, when done, were sent\ndown into our parts; not to me, but to some of his own persuasion,\nwho kept them, or sent them, or lent them whither they thought\ngood: And so about two years after, with this note immediately\nfollowing, they were conveyed to my hand.\n\n\nBro: Bunyan, This enclosed, was sent to me from godly women,\nwhose custom for a long time hath been to meet together to pray:\nwho hearing of your contrary opinion, sent this. It came from Mr.\nK., who would desire to know what objections you have against it:\nand he is ready to give his further advice. Pray be pleased to\ngive your answer in writing, for Mr. K. expects it.\n\nYour friends in the Lord, S. B. S. F. Pray be pleased to leave\nyour answer with S. F. [6]in Bedford.\n\n\nNow having received the papers, and considering the contents thereof:\nI was at first at a question with myself, whether the thing was\nfeigned, or true; and to that purpose, writ to these women again:\nbut calling to mind, that I had heard something of this before,\nI concluded there was ground to believe, as I do, [that it was\ntrue, and not feigned:] And so resolved to answer his demand and\nexpectation. But to say nothing more as to this, I will next\npresent you with the arguments he sent, and then with my manner\nof handling of them. Mr. K.'s Arguments for Female Prayer Meetings.\n\nHe begins with this question, Whether women fearing God may meet\nto pray together, and whether it be lawful for them so to do? Which\ndone, he falls to a wonderment, saying, It seems very strange to\nme, that any who profess the fear of God, can make any question\ntouching the lawfulness thereof: The rule for praying being so\ngeneral to all, and there being so many instances for the practice\nthereof, upon several occasions in the word of God, for their\nencouragement therein.\n\nHe next presents us with his arguments, which are in number four,\nbut in verity not one, to prove that thing for the which he urgeth\nthem: as I hope to make appear by that I have done.\n\n\nFirst, saith he, If women may praise God together for mercies\nreceived for the church of God, or for themselves? then they may\npray together: The proof whereof is plain (Exo 15:20,21). If it be\nobjected the case was extraordinary, and that Miriam was a prophetess;\nTo which I answer, That the danger of ruin and destruction, and\nour deliverance from it, if the Lord grant it, cannot be looked\nat but as extraordinary. The designs of ruin to the church, and\nservants of God, being as great as at that time when God delivered\nhis people from the hand of Pharaoh. [7] And will call for praises,\nif the Lord please to send it, as then. And whereas it is further\nobjected, that Miriam was an extraordinary person. To which I answer,\nThat the duty itself of praising God for the mercy, was incumbent\nupon all, in as much as they were partakers of the mercy. And the\nsame spirit of Christ that was in her, is also in all his servants:\ngiven for the same end, both to pray for mercies we stand in need\nof, and to praise God for [them].\n\nSecond, If women have in imminent danger to themselves and the\nchurch of God, prayed jointly together for deliverance, and God\nhath answered and approved of the same: then may women jointly\npray together. The instance we have is famous (Esth 4:16). We there\nsee she and her maidens did pray and fast together, and the Lord\ngave a gracious answer and deliverance.\n\nThird, If God hath in gospel times promised the pouring out of\nhis Spirit to women, to that very end that they may pray together\napart from men; then it is not only their liberty, but duty to\nmeet and pray together. But God hath promised his Spirit to that\nend (Zech 12:10-13). Which Scripture is plain is a promise of\ngospel times. And it is to be noted that the text doth not in the\nsingular number, say He shall pray apart, and his wife apart; but\nTHEY shall pray apart, and THEIR wives apart. And (Mal 3:16) God\ntakes notice of all them that speak often together, and call upon\nhis name.\n\nFourth, If God hath so approved of women's meeting together to pray\nin gospel times, as then, and at that time to take an advantage\nto make known to them his mind and will concerning Jesus Christ:\nthen it is lawful for women to pray together. But God hath so\napproved of their meeting to pray together (Acts 16:13). By which\ntext it appeareth it was a frequent practice for women to meet\nand pray together.\n\n\nThese are Mr. K.'s arguments; the conclusion of his paper follows.\nAnd besides all these particular instances, says he, what means\nthose general rules to build up one another in our most holy faith,\nand pray in the Holy Ghost (Jude 20). But it extends to all that\nbelieve, both men and women; unless any will say women are not to\nbe built up in their most holy faith. Therefore let not any hinder\nyou from a duty so incumbent upon you in a special manner, in such\na day as this is. Cannot many women that have used this practice,\nby experience, say, they have met with the Lord in it, and have\nfound many blessed returns of prayer from God, both to themselves and\nthe church, wherein God hath owned them? Therefore what God hath\nborne witness to, and approved of, let no man deter you from. Pray\nturn to the Scriptures quoted, which I hope will give you full\nsatisfaction. Mr. Bunyan's Answer.\n\nThese are his arguments, and this his conclusion, in which I cannot\nbut say, there is not only boldness, but flattery. Boldness, in\nfathering of his misunderstanding upon the authority of the word\nof God: and flattery, in soothing up persons in a way of their\nown, by making of them the judges in their own cause: the which\nI hope to make farther appear anon.\n\nFor since his women in their letter told me that Mr. K. expects\nmy answer, I count myself called to shew the unsoundness of his\nopinion. Indeed he would, as they insinuate, confine me to answer\nby writing. But his papers have been I know not where, and how to\nput check to his extravagancies, that also, I know not, but by\nscattering mine [answer] abroad. And as I will not be confined to\nan answer in writing: so neither to his methods of argumentation.\nWhat scholar he is, I know not; for my part, I am not ashamed to\nconfess, that I neither know the mode nor figure of a syllogism,\nnor scarce which is major or minor. Methinks I perceive but little\nsense, and far less truth in his arguments: also I hold that he\nhas stretched and strained the holy Word out of place, to make\nit, if it might have been, to shore up his fond conceits. I shall\ntherefore, first take these texts from the errors to which he hath\njoined them, and then fall to picking the bones of his syllogisms.\n[8]\n\nBut as I shall not confine myself to his mode and way of arguing,\nso neither shall I take notice of his question upon which he stateth\nthe matter in controversy. But shall propound the same question\nhere, which, for the substance of it, was handled among us, when\nthe thing itself was in doubt among us, namely,\n\nWhether, where a church of Christ is situate, it is the duty of\nthe women of that congregation, ordinarily, and by appointment,\nto separate themselves from their brethren, and so to assemble\ntogether, to perform some parts of divine worship, as prayer, &c.\nwithout their men?\n\nThis was our question, this we debated, and this Mr. K. might have\nsent for, and have spoken to, since he will needs be a confuter.\nAnd, courteous reader, since I have here presented thee with the\nquestion, I will also present thee with the method which I took\nwhen I handled it among my brethren.\n\nFirst, I opened the terms of the question.\n\nSecond, Then shewed what assemblies they were that used to perform\ndivine worship to God.\n\nThird, And so shewed whose prayers in such worship was used, or\nby Paul and others desired.\n\n\nFirst, By church of Christ, I mean, one gathered or constituted\nby, and walking after the rule of the Word of God. By situate, I\nmean, where such church shall happen to be, in whole, or in the\nparts thereof. By separating, I mean, their meetings together by\nappointment of their own, and as so met, to attempt to perform\ndivine worship [by] prayer without their men.\n\nSecond, To shew what manner of assemblies they were that used to\nperform divine worship to God of old. Now I find that there have\nbeen three sorts of assemblies, in which divine worship has been\nperformed.\n\n1. It has been performed in mixed assemblies; in assemblies made\nup of saints and sinners. I say divine worship has been performed\nin such assemblies, for, that there, the saints have been edified,\nsinners convinced and converted, and made to confess their sins,\nto the glory of God. Of these assemblies we read (Matt 5:1, 13:1,\n23:1; Mark 4:1, 2:1, 6:2, 10:1; Luke 5:1, 8, 12:1, 13:1, 15:1,\n20:1; 1 Cor 14:23). And in many other scriptures.\n\n2. I also find that the church, by herself, or as distinct from the\nworld, have met together to perform it by themselves (Mark 4:34;\nActs 2:1-4, 13:1,2; 15:4, 20:7; John 20:19-26).\n\n3. I find also that assemblies for divine worship have been made\nup of the elders, and principal brethren of the church, none of\nthe rest of the congregation being present (Matt 10:1; Luke 9:1;\nActs 1:3, 2:17,18; Gal 2:1,2) with several other scriptures beside.\nBut in all the Scripture, I find not that the women of the churches\nof Christ, did use to separate themselves from their brethren, and\nas so separate, perform worship together among themselves, or in\nthat their congregation: or that they made, by allowance of the\nWord, appointment so to do. Thus far therefore this must stand\nfor a human invention, and Mr. K. for the promoter thereof.\n\nThird, This done, in the third place, I come to shew you whose\nprayers, or by whose mouth prayer in such assemblies, as are above\nproved lawful, used to be made, or by Paul or others were desired.\n\n1. Whose prayers were used, or who was the mouth? and I find them\ncalled the prayers of the church in general, or of the principal\nmen thereof in particular (Judg 2:4,5, 20:8,26; Joel 1:14, 2:15-17;\nActs 12:5, 13:1-3).\n\n2. Also when Paul, or others, desired that prayers should be made\nof others for them. They either desired the prayers of the church\nin general, or of the brethren in particular (but never desireth,\nor biddeth a woman's meeting, that prayers might there be made\nfor them). (1.) He desireth the prayers of the church in general\n(Col 4:2; Phil 1:19, 4:6; 1 Thess 5:17; Heb 13:18). (2.) Or if\nhe desireth prayers of certain persons, he only calls upon the men\nand brethren in particular; but never upon a woman by name nor sex\nto do it (1 Thess 5:25; 2 Thess 3:1; Rom 15:30; 1 Tim 2:8). Nor\nwas, as I said, the apostle alone in this thing. Christ speaks a\nparable to this end, that MEN ought always to pray (Luke 18:1).\nJames saith, the effectual fervent prayer of a righteous MAN (5:16).\nMoses sent the young men to sacrifice (Exo 24:5). And the people\nin the time of Zacharias, sent their MEN to pray before the Lord\n(Zech 7:2). I do not believe that by any of these the prayers of\nwomen are despised, but by these we are taught, who, as the mouth\nin assemblies to pray, is commended unto us.\n\nOne word more, The women in the time of Jeremiah the prophet,\nwhen they had made their cakes to the queen of heaven, (though the\nthing which they did was as right in their own eyes, as if they\nhad done true worship indeed) and was questioned by the prophet\nfor what they had done, could not justify what they had done as\nto the act, but by pleading, They did it not \"without their men\"\n(Jer 44:17-19).\n\nThus having premised these few things, I shall now come more\ndirectly to discourse of the question itself, TO WIT, Whether,\nwhere a church of Christ is situate, it is the duty of the women\nof that congregation, ordinarily, and by appointment, to separate\nthemselves from their brethren, and as so separate, to assemble\ntogether to perform divine worship, [by] prayer, without their men?\n\nThis was our question, and this I will now give a negative answer\nunto. For I find not in Christ's testament any command so to do;\nno nor yet example: and where there is none of these, it cannot be\na duty upon them; no, nor yet liberty, but presumption to attempt\nit.\n\nThe command, says Mr. K., is general to all. But I answer, yet\nlimited, and confined to order and manner of performance. Women\nmay, yea ought to pray; what then? Is it their duty to help to\ncarry on prayer in public assemblies with men, as they? Are they\nto be the audible mouth there, before all, to God? No verily, and\nyet the command is general to all to pray. Women of the respective\nchurches of Christ, have no command to separate themselves from the\nmen of their congregations, to perform prayer in their own company\nwithout them, and yet the command is general to all to pray. We\nmust therefore distinguish of [between] persons and performances,\nthough we may not exclude either. The manner also, and order in which\nsuch and such duties must be done, Mr. K. knows is as essential,\nin some cases, as the very matter of worship. But we will come\nto my reasons for my dissenting from Mr. K. in this. After which\nI will consider his arguments, and the scriptures that he would\nunder-prop them with. As for my reasons for my dissenting from\nhim, they are these:--\n\nFirst, To appoint meetings for divine worship, either in the whole\nchurch or in the parts of it, is an act of power: which power,\nresideth in the elders in particular, or in the church in general.\nBut never in the women as considered by themselves. Mr. K. indeed\ndoth insinuate that this power also resided in them; for he saith,\nGod hath in gospel times promised the Spirit to women to that\nvery end, that they may pray together, apart from men. Now if the\nSpirit is given them to THIS very end, that they may do it apart\nfrom men, then they have a power residing in themselves to call\ntheir own sex together to do it. And what brave doings will such\na conclusion make, even the blind himself will perceive. But further\nof this anon; meanwhile we will attend [to] our own assertion.\nNamely, \"that to call the church, or parts thereof together, to\nperform divine worship to God, is an ACT of POWER, which power\nresideth in the church in general, or in the elders in particular.\"\nWe will treat of the last first.\n\n1. For the eldership, Moses and Aaron of old were they, with the\npriests, that were to call the church together to perform divine\nworship to God, and that both as to the whole, or as to the parts\nof it (Num 10:7,8; Deut 4:14, 31:11,12; Exo 4:29, 12:21, 17:5).\nAlso, in after times, they were the elders and chief of the church,\nthat did it (Josh 24:1; Ezra 10:5-9; Acts 14:27, 15:3). Or,\n\n2, if their calling together to perform divine worship, was not\nby the elders alone: yet it was by the power that resided in the\nchurch for that thing, who jointly ordered the same (Judg 20:8,18:\nEzra 3:1; Zeph 2:1-3; Acts 12:12; 1 Cor 5:4, 11:20). All these are\nplain cases. But never, as I ever did read of in the Bible, did\nwomen, ordinary believing ones, assume this power of the elders,\nor of the church, to themselves.\n\nIf it be asked, Who did appoint that meeting made mention of in\nActs 12:12?\n\nI answer, It was appointed by the power of the church, who, for\nher own conveniency, if she cannot come all into one place at once\nto perform the duty, as it is not likely four or five thousand\nshould, in times of persecution, which was their case, [they] may\nmeet some here, some there, for their edification and comfort.\nCompare verse 5 with 12 and 17. Nor do I question the lawfulness\nof this or that part of the church's assembling together for\nprayer: though the elders, and greatest part of the brethren, be\nabsent. If, first, such MEN that call such assemblies are countenanced\nby the elders, or church, to do it (1 Tim 2:8; 2 Tim 2:22). But\nthat the sisters of this or that church, may call their own sex\ntogether to perform such worship by themselves to God (for this\nis the thing in debate) I find no warrant for.\n\nSecond, Because this kind of worship, when done in and by a company,\nis MINISTERIAL to that company, as well as petitionary to God.\nThat is, they that, as the mouth in assemblies pray to God, teach\nthat assembly, as well as beg mercies of him. And I find not\nthat women may assemble to do thus. That such prayer is a kind of\nministering in the word to standers by, consider well 1 Corinthians\n14:15-19. Wherefore let them keep silence in the church, and in\nthe parts thereof, when assembled to worship God.\n\nIn all public worship by prayer, teaching is set on foot, two\nways: 1. By propounding to that assembly the things that must, by\nagreement, be prayed for. 2. And by proving them to suit with the\nwill of God, that prayer may be made in faith (1 John 5:14).\n\n1. For all such prayer must be made for the things agreed upon\nfirst; and consequently for things that by the word are proved\ngood, and suitable for the seasons, persons, or things, for or\nabout which such prayers are made. For they that have meetings\nfor prayer, without this, pray at random, and not by rule.\n\n\"If two of you shall agree on earth, as touching anything that they\nshall ask [according to God's will] it shall be done for them,\"\nsaith Christ, \"of my Father which is in heaven\" (Matt 18:19). Now,\nI say, if things prayed for in assemblies must first be jointly\nagreed upon, then must such things, by some one, or more of that\nassembly, be first propounded, expounded, and proved to be good\nby the word. Good for such persons, seasons, or things, for which\nsuch prayer is made. And, besides, the gifts required to do this,\nif this is not teaching I am out. And yet this must first be done\nto instruct all present, to help their faith, and to quicken their\nspirits to, and in that worship. That they may as one man have\ntheir eyes unto the Lord (Zech 9:1). But that this power is given\nto women, to ordinary believing ones that are in the highest\naccount in churches, I do not believe. I do not believe they\nshould minister to God in prayer before the whole church, for then\nI should be a Ranter or a Quaker; nor do I believe they should do\nit in their own womanish assembly, for the reason urged before.\nAnd I will add, if brethren not heretofore called by the church\nto open scriptures, or to speak in the church to God in prayer,\n[9] are not at first to be admitted to do this, but before the\nelders or principal brethren, that they may hear and judge (1 Cor\n14:26-29). How can it be thought to be meet or lawful for women,\nof whom it must be supposed, that they have received no such gifts,\nthat they should use this power? I say, how can it be imagined\nthat the women should be bound of God to do this in such sort as\ndoth utterly exclude the elders and all the men in the congregation\nfrom a possibility of understanding and of judging of what they\ndo? And yet this is the doctrine of Mr. K.; for he saith, \"That\nthe Spirit of God is promised to women to this very end, that they\nmay pray together, apart from men.\" But God is not the author of\nthis confusion in the churches.\n\n2. But secondly, As teaching by prayer in assemblies, is thus set\non foot; so every one also that shall in such meetings be the mouth\nof the whole, to God, ministereth so, doctrine to that assembly,\nas well as presenteth petitions to God. Else how can that assembly\nsay AMEN at their prayer or giving of thanks? For to say AMEN is\nan effect of conviction, or of edification received of the stander\nby, from him that now is so ministering in that assembly before\nGod (1 Cor 14:15-17). Yea, I believe that they that pray in\nassemblies, or that shall give thanks for mercies received there,\nought to labour to speak, not only with fervency of words, but\nwith such soundness of doctrine while they mention, urge, or plead\nthe promise with God, that that whole assembly may be enlightened,\ntaught, taken, and carried away in their spirits, on the wing\nof that prayer, and of faith, to God, whose face they are come\nto seek, and whose grace they are gathered together to beg. Now\nthis is called praying and praising, to the teaching and edifying\nof others, as by the scripture afore named is made appear (1 Cor\n14:14-19). But by what word of God the sisters of the respective\nchurches may set up this way of teaching of one another in their\nassemblies, I am ignorant of.\n\nThird, The Holy Ghost doth particularly insist upon the inability\nof women, as to their well managing of the worship now under\nconsideration, and therefore it ought not to be presumed upon\nby them. They are forbidden to teach, yea to speak in the church\nof God. And why forbidden, but because of their inability. They\ncannot orderly manage that worship to God, that in assemblies is\nto be performed before him; I speak now of our ordinary believing\nones, and I know none extraordinary among the churches. They\nare not builded to manage such worship, \"they are not the image\nand glory of God, as the men are\" (1 Cor 11:7). They are placed\nbeneath, and are called the glory of the man. Wherefore they are\nweak, and not permitted to perform public worship to God. When our\nfirst mother, who was not attended with those weaknesses, either\nsinful or natural, as our women now are, stept out of her place\nbut to speak a good word for worship, you see how she was baffled,\nand befooled therein; she utterly failed in the performance, though\nshe briskly attempted the thing. Yea she so failed thereabout, that\nat one clap she overthrew, not only, as to that, the reputation\nof women for ever, but her soul, her husband, and the whole world\nbesides (Gen 3:1-7). The fallen angel knew what he did when he\nmade his assault upon the woman. His subtilty told him that the\nwomen was the weaker vessel. He knew also that the man was made\nthe head in worship, and the keeper of the garden of God. The Lord\nGod took the man, said unto the man, commanded the man, and made\nhim keeper of the garden (Gen 2:15-17). Wherefore the management\nof worship belonged to him. This, the serpent, as I said, was\naware of. And therefore he comes to the woman, says to the woman,\nand deals with the woman about it, and so overcomes the world.\nWherefore it is from this consideration that Paul tells Timothy\nthat he permitted not a woman to teach, nor to usurp authority\nover the man, but to be in silence. But to call the church or parts\nthereof together, to perform solemn worship, and in such a call\nto exclude or shut out the men, is an usurping of that authority\nover them to a high degree. And he renders the reason of this\nhis prohibition thus, \"For Adam was first formed, then Eve, [and\ntherefore had the headship in worship]. And Adam was not deceived,\nbut the woman being deceived, was in the transgression\" (1 Tim\n2:13,14). But again, it should seem, methinks, if women must needs\nbe managers of worship in assemblies, they should do it, as Eve,\nbefore Adam, in presence of the men: But that I think none will\nallow, though that would be the way best to correct miscarriages;\nhow then should it be thought convenient for them to do it alone.\nIf children are not thought fit to help to guide the ship with\nthe mariners, shall they be trusted so much as with a boat at sea\nalone. The thing in hand is a parallel case.\n\nFourth, If the weightiness of this worship be, as indeed it is, so\ngreat, that the strongest and best able to perform it do usually\ncome off with blushing, and with repentance for their shortness,\nas to the well performance thereof; though they engage therein by\ngood and lawful authority; what will they do who are much weaker\nhere, and when, as Eve, they set to it in a way of usurping of\nauthority, and of their own head and will. To offer strange fire\nwith incense, which was a type of prayer, you know what it cost\nNadab and Abihu, though men, and the sons of Aaron. [Yet] Mr. K.\ncries the sisters, the women, the women's meetings, and the like,\nand how they have prevailed with heaven. Poor man, I am sorry for\nhis weakness, and that he should show that himself is so nunnish[10]\nin such a day as this.\n\nBut to return, as all worship in assemblies ought to be performed\nwith the most exact order and solemnity; so this of prayer with\nthat, if possible, that is more than all the rest; and therefore\nthis makes it more heavy still. When men preach they have to do\nwith men, but when they pray in assemblies they have to do both with\nmen and with God at once. And I say, if it be so great a matter to\nspeak to men before God; how great a matter is it to speak to men\nand God at once; to God by way of petition, and to men by way of\ninstruction. But I am persuaded if those most fond of the women's\nmeetings for prayer were to petition the king for their lives,\nthey would not set women to be their advocates to him; specially\nif the king should declare beforehand by law, that he permitted\nnot a woman in an open auditory to speak before him.\n\nThere are also many temptations that attend the duty of praying in\nassemblies, especially those that are immediately employed therein.\nThese temptations, they awake, are aware of, are forced to wrestle\nwith, and greatly to groan under. Wherefore we put not the weak\nupon this service; not the weak, though they be men; not they in\nthe presence of the strong. How then should the weakest of all\nbe put upon it, and that when together by themselves. Men, though\nstrong, and though acting by lawful authority in this, are not able,\nbut with unutterable groans, to do it: how then shall all those\nthat attempt it without that authority, perform it as acceptable\nworship to God? This work, therefore, is as much too heavy for\nour women now, as that about which Eve engaged in at first, was\ntoo heavy for her. But,\n\nFifth, If this worship may be managed by the sisterhood of the\nchurches, being congregated together in the absence of their men:\nof what signification is it that man is made head of the woman as\nwell in worship as in nature? (1 Cor 11:3,7). Yea more, why are\nthe elders of the churches called watchmen, overseers, guides,\nteachers, rulers, and the like? If this kind of worship may be\nperformed, without their conduct and government? (Eze 3:17, 33:7;\nActs 20:28; Eph 4:11; Psa 28:72; Heb 13:17).\n\n1. Why is man made the head of the woman in worship, in the\nworship now under debate, in that worship that is to be performed\nin assemblies? And why are the women commanded silence there, if\nthey may congregate by themselves, and set up and manage worship\nthere? Worship was ordained before the woman was made, wherefore\nthe word of God at the first did not immediately come to her,\nbut to him that was first formed, and made the head in worship\n(Gen 2:16-18; 1 Cor 14:35,36). And hence it is that women are so\nstrictly tied up to this headship; that if they will learn, they\nmust ask their husbands at home (v 35), not appoint meetings of\ntheir own sex to teach one another. \"But what must they do that have\nunbelieving ones? and what must they do that have none?\" Answer,\nLet them attend upon those ordinances that God has appointed for\nthe building up and perfecting of the body of Christ (Eph 4:11-13),\nand learn as the angels do (Eph 3:10; 1 Peer 1:12).\n\n2. But I say, if they must do as Mr. K. says, they are in duty\nbound, to wit, meet by themselves apart from their men, and as so\nmet, perform this most solemn worship to God: how shall the elders\nand overseers, the watchmen, rulers, and guides in worship, perform\ntheir duty to God, and to the church of God, in this, since from\nthis kind of worship they are quite excluded, and utterly shut\nout of doors: unless it be said, that to watch, to oversee, and to\nguide, in the matter and manner of performance of this worship in\nassemblies, is no part of the watchman or overseer's work; or in\ntheir lawful absence, the work of the principal men of the church.\nNor will the faithful and dutiful overseer leave worship, no, not\nin the best part of the congregation assembled to worship, to be\nperformed by every weak brother, though I believe it might with more\nwarrant be left to them, than to the strongest among our ordinary\nones of the other sex.\n\nAlso our elders and watchmen covet, if we have unbelievers to\nbehold, that our worship be performed by the most able. How then\nshall it be thought that they should be so silly, to turn a company\nof weak women loose to be abused by the fallen angels? Can it\nbe thought that their congregation, since they have it without a\ncommand, shall fare better among those envious spirits than those\nthat are lawfully called shall fare before the world? Watchman,\nwatchman, see to thy duty, look well to the manner of worship that\nis to be performed according to thy commission. Trust not Eve, as\nAdam did, with worship, and with its defence. Look that all things\nbe done in worship as becomes thee--a head, both in nature and by\noffice--and leave not so solemn a part of worship as prayer, in\ncompany, is, and ought to be accounted to be done; thou canst by\nno means tell how. Watch in and over all such worship thyself. Be\ndiligent to know the state of thy flocks, whether they be flocks\nof men, or women; and look well to thy herds, and thou shalt\nhave milk enough, not only for men and babes, but also for the\nmaintenance and life of thy maidens. So that they need not go with\ntheir pitchers to seek water there where their God has not sent\nthem (Prov 27:23-27). Besides the shepherds' tents is provision\nsufficient for them (Cant 1:8). But, for a conclusion of this, I\nwill ask this man, If he doth not, by pleading for these women's\nmeetings, declare, that the women, without their men, are better\nable by themselves to maintain divine worship, than the men are\nwithout their elders? forasmuch as he himself will not allow that\nthe men should always perform worship without his oversight and\ninspection, and yet will plead for the women to have such worship\nin their congregation, among themselves, excluding for ever the\nmen therefrom. For, saith he, the Spirit is promised to be given to\nthem to that very end, that they may meet together to pray apart\nwithout their men.\n\n\nAnd now for Mr. K.'s arguments, which, as I said, are in number\nfour.\n\n\n1. We will take the scriptures from them; and,\n\n2. Then pick the bones of their carcasses.\n\n\nYet in my taking of the scriptures from his arguments, I will do\nit in a way that is most to his advantage, making of each of them\nas formidable an objection as I can against myself.\n\nObjection.\n\nMiriam took a timbrel in her hand, and went out, and all the\nwomen went out after her, praising God with timbrels and dances\nfor their deliverances. Therefore the women of the churches of\nChrist may appoint meetings of their own, as separate from their\nbrethren, and then and there perform divine worship, [by] prayer,\nin that, their congregation, without their men (Exo 15:20,21).\nAnswer\n\n1. Miriam was a prophetess: and, I suppose, that none of our women\nwill pretend to be such. And though Mr. K. labours to get over\nthis, by saying that the work of praising was incumbent upon all:\nyet by his leave, judgment, and discretion, and a spirit of conduct\nsuitable to the duty, as we read of, was found among the women in\nnone but she. Why is it else said, Miriam led them forth; Miriam\nthe prophetess did it. Another, by Mr. K.'s argument, might have\ndone it as well. Thus degrades he the prophetess, that he may get\nfavour with the ordinary women, and prompt them on to a work that\nhe has a superstitious affection for.\n\n2. But his assertion is of no weight. The women were not left in\nthat extraordinary service to the spirit of ordinary believers.\nNor can I count it but crooked dealing to bring in extraordinary\npersons, in their extraordinary acts, to prove it lawful for\nordinary persons to do that which is not commanded them.\n\n3. But though Miriam did go forth, or come out with the women,\nyet not from the men, into some remote place in the wilderness to\nworship by themselves. She rather went or came out, and the women\nfollowed her from the place by the sea, where now they were,\nafter Moses, to sing as her sex became her; for she, though an\nextraordinary woman, might not make herself an equal with Moses\nand Aaron, therefore she came behind in worship, yet with the\nbody of the people, as it is said, \"So Moses brought Israel from\nthe Red Sea\" (Exo 15:22). Women, though prophetesses, must wear\nsome badge or other of inferiority to those that are prophets\nindeed (1 Cor 11:3-9). And I choose to understand that Miriam did\nthis. (1.) Because the text last mentioned says so. (2.) Because\nMiriam, and all the women, did sing with the words of the men,\nverse 1 compared with 21. (3.) For that they did sing them after\nthe men, as taking them from their mouth. For, saith the text,\nMiriam answered them, and so handed it down to them of her sex,\nsaying, \"Sing ye to the Lord, for he hath triumphed gloriously\"\n(vv 1,21). (4.) For that she commanded the women that they should\nsing the same song: hence it is called the song of Moses, not of\nMiriam (Rev 15:3). (5.) From all which I conclude, that Miriam did\nnot draw the women away into some such place where neither Moses,\nnor Aaron, nor the elders of Israel could see, behold, and observe\ntheir manner of worship. But that she, as her modesty became her,\ndid lead them out from that place where they were, to sing, and\nto dance, and to praise God, after the men. (6.) This scripture\ntherefore favoureth not this man's opinion, to wit, \"That it is the\nduty of the women of the churches of Christ to separate themselves\nfrom their brethren, and as so separate, to perform divine worship\nby themselves.\"\n\nObjection.\n\nEsther, the queen, performed, with her maidens, this duty of\nprayer, without their men: therefore the women of gospel churches\nmay separate themselves from their brethren, and perform it among\nthemselves (Esth 4:16).\n\nAnswer.\n\n1. Esther was in the house of the king's chamberlain, and could not\nat this time come to her brethren; No, not to her uncle, Mordecai,\nto consult how to prevent an approaching judgment. Yea, Mordecai\nand she were fain to speak one to another by Hatach, whom the king\nhad appointed to attend upon the queen (vv 5-9). So she could by no\nmeans, at that time, have communion with the church. No marvel,\ntherefore, if she fasted with her maidens alone: for so she\nmust now do, or not do it at all. But I will here ask this, our\nargumentator, whether Esther did count it a burden or a privilege\nthus now to be separated form her brethren, and so forced to\nperform this work as she did? If a privilege, let him prove it.\nIf a burden, he has little cause to make use of it to urge that,\nher practice then, for a ground to women that are at liberty, to\nseparate from their brethren to perform such worship by themselves\nin their company, without their men.\n\n2. We do not read that she desired that any of the women that were\nat liberty should come from the men to be with her; whence we may\ngather, that she preferred their liberty to worship with men, far\nbeyond a woman's meeting. She counted that too many, by herself\nand her maidens, were in such bondage already.\n\n3. Neither did she attempt to take that unavoidable work upon\nherself, but as begging of the men that she might, by their faith\nand prayers, be borne up therein; clearly concluding that she\ndid count such work too hard for women to perform by themselves,\nwithout the help of men (vv 15,16).\n\n4. Besides this woman's meeting, as Mr. K. would have it, was made\nup of none but the queen and her household maids, and with but few\nof them; nor will we complain of our honest women when the case\nis so that they cannot go out to the church to do this, if they\npray with their maids at home.\n\n5. But what if Esther did pray with her maids in her closet,\nbecause she could not come out to her brethren. Is it fair to make\nthe necessity of a woman in bondage a law to women at liberty? This\nargument, therefore, is erroneous, and must not have this text to\nshow it up; we therefore take it away from his words and proceed\nto a sight of his next.\n\nObjection.\n\nBut it is said by the prophet Zecharias, that the Spirit is promised\nto be given, in New Testament times, to women, that they may pray\ntogether apart from men (Zech 12:11-13).\n\nAnswer. The text says nothing so, but is greatly abused by this\nman. Indeed, it says their wives shall mourn apart, but it saith\nnot, they shall do so together. Yea, that they shall separate\nthemselves by the dictate of God, from their brethren, to do so,\nis that which this text knows nothing of. Sometimes many may be\ntogether, apart from others; but why Mr. K., to serve his purpose,\nshould rack and strain this text to justify his woman's meeting,\nI see no reason at all. My reason against him is, for that the\nlook here upon him whom we have pierced, which is to be the cause\nof this mourning, is to be by an immediate revelation of the Holy\nGhost, who doth not use to tell before hand when he will so come\ndown upon us. But such a meeting as Mr. K. intends must be the\nproduct of consultation and time. \"I will pour,\" saith God, \"upon\nthe house of David--the spirit of grace and of supplications: and\nthen they shall look\"; that is, when that spirit so worketh with\nthem as to enable them so to do. Now, I say, I would know, since\nthis mourning is to be the effect of this look, and so before one\nis aware (Cant 6:12), whether Mr. K. can prove that these women\nwere to have an item beforehand, when they should have this look.\nBut as it would be ridiculous thus to conclude, so as ridiculous\nis it to think to prove his women's meetings from hence.\n\nNor doth the conclusion that he hath made hereupon prove more but\nthat he is ignorant of the work of the Spirit in this matter, or\nthat his fondness for the women's meetings hath made him forget\nhis own experience. For how can one that never had but one such\nlook upon Jesus Christ, draw such a conclusion from hence. And\nthat all those women should have this look at the same time, even\nall the women of the house of David and of the inhabitants of\nJerusalem, that they might, all of them, by the direction of the\nHoly Ghost, separate themselves from their men to hold a woman's\nmeeting or meetings by themselves for this, is more fictitious than\none would imagine a man should dream. If he says that the women\nhave a promise to have this look when they please, or that they\nare sure to have it because it is entailed to THEIR meeting, for\nthis seems to come nearest his conclusion: yet what unavoidable\ninconveniences will flow therefrom, I leave to any to judge. But\nI take this mourning to be according as another of the prophets\nsays, \"They shall be on the mountains like doves of the valleys,\nall of them mourning, every one for his iniquity\" (Eze 7:16). All\nthose souls, therefore, that shall be counted worthy to have this\nlook shall mourn apart, or by themselves, when they have it. For\nthough a man cannot appoint to himself when he will repent of\nhis sins, or when the Holy Ghost will work, yet he shall repent\nindeed; he shall do it, I say, when HE doth so work, not staying\ntill another can do so too. And since our own iniquity will then\nmake us best consider our own case, mourning apart, or every one\nfor their own iniquity, is most naturally proper thereto. And this\nis the mourning that shall be in the house of David, Jerusalem,\nthe church, both with men and women, at all times when the Holy\nGhost shall help us to look upon him whom we have pierced. Pray\nGod give Mr. K. and myself more of these looks upon a crucified\nChrist, for then we shall understand this and other such like\nscriptures otherwise than to draw such incoherent inferences from\nthem as he doth.\n\nObjection.\n\n\"Women were wont in gospel times to meet together to pray. Therefore\nthe women in gospel churches may separate themselves from their\nbrethren to perform divine worship by themselves without their\nmen\" (Acts 16:13). This is another of his scriptures, brought to\nuphold this fancy: But,\n\nAnswer\n\n1. It is not said that the women of churches met together alone\nto pray. But that Paul went down to a river-side where prayer was\nwont to be made, and spake unto the women that resorted thither.\nIt looks therefore most agreeable to the word, to think that there\nthe law was read by the Jewish priests to the proselyted women\nof that city, and that prayer, as was their custom in all such\nservice, was intermixed therewith. But this is but conjectural.\nAnd yet, for all that, it is better grounded, and hath more reason\non its side, than hath any of this man's arguments for the opinion\nof his women's meetings. But,\n\n2. There was there at that time no gospel church of Christ, nor\nbefore that any gospel ministry, consequently no church obedience.\nShould it then be granted, that there were none but women at that\nmeeting, and that their custom was to meet at that river-side to\npray, it doth not therefore follow, that their practice was to be\na pattern, a rule, a law to women in churches, to separate from\ntheir brethren, to perform divine worship, in their own woman's\ncongregation without their men.\n\n3. There was there no gospel believer. Lydia herself, before Paul\ncame thither, had her heart shut up against the faith of Jesus\nChrist; and how a company of strangers to gospel faith, should in\nthat their doing, be a pattern to the women in churches, a pattern\nof Christian worship, I do not understand.\n\n4. If Paul's call to Philippi had been by the vision of a woman,\nor woman's meeting: what an argument would this man have drawn\nfrom thence to have justified his women's meetings? But since\nit was by a man, he hath lost an argument thereby. Though he,\nnotwithstanding, doth adventure to say, that God so approved of\nthat meeting, as then, and at that time, to take advantage to make\nknown his mind and will to them concerning Jesus Christ.\n\n5. And now I am in, since Mr. K. will needs have this scripture\nto justify such a practice, I wonder that he so lightly overlooked\nPaul's going to that meeting, for thither he went to be sure (Acts\n16:13-16). Yea how fairly, to his thinking, might he have pleaded,\nthat Paul by this act of his, was a great lover, countenancer and\ncommender of those he calls the women's meetings. Paul went to the\nwomen's meeting at Philippi, therefore it is lawful for the women\nof gospel churches to separate from their brethren, and to congregate\nby themselves for the performance of some parts of divine worship.\nI say how easily might he have said this, and then have popt in\nthose two verses above quoted, and so have killed the old one?\n[11]For the word lies liable to be abused by the ignorance of\nmen, and it had been better than it is, if this had been the first\ntime that this man had served it so, for the justification of his\nrigid principles; but when men, out of a fond conceit of their own\nabilities, or of prejudice to them that contradict their errors,\nare tempted to shew their folly, they will not want an opportunity\nfrom false glosses put upon the text, to do it.\n\n6. But Paul went to that company to preach Christ's gospel to\nthem, not for that they merited his coming, but of the grace of\nGod, as also did Peter and John, when at the hour of prayer they\nwent up into the temple, and Paul into the synagogue at Antioch\n(Acts 3:1-3, 13:14-16). But as fairly might this man have urged,\nthat the healing of the lame man that lay at that time at the\ngate of the temple, and the conversion of them by Paul at Antioch,\nwas by the procurement of the prayers of the sisters and by their\nreading of the law in that synagogue at Antioch, as to argue as\nhe has done, that God was so well pleased, or so well approved\nof that woman's meeting as he feigns it at Philippi, as to send,\n&c. to them his minister.\n\n7. But again, that this woman's meeting should be so deserving,\nand that while they were without the faith of Christ, as to procure\na gospel minister to be sent unto them, that Christ might to them\nbe made known, and yet that so few of them should be converted\nto the faith, seems a greater paradox to me. For we read not that\none of the women then, or of them of the town, that did use to go\nto that meeting (for Lydia was of Thyatira), was ever converted\nto Christ; brethren we read of several, but we hear not of any one\nmore of those women (v 40). But Lydia worshipped God, therefore\nher practice might prevail. Although it is said she worshipped\nGod, yet she was but a proselyte, as those Acts 13 were, and\nknew no more of Christ than the eunuch did (Acts 8). But hold,\nshe had faith, will that make all practice acceptable; yea, law\nand commandment to others, and the work of those that have none,\nmeritorious? But we must touch upon these things anon.\n\nObjection.\n\n\"But (saith Mr. K.) Malachi 3:16 doth countenance these meetings.\"\n\nAnswer.\n\nNot at all; though Mr. K. has pleased to change a term in the text,\nto make it speak his mind; for he has put out thought, and put in\ncall; but all will not do his work; for when he has done what he\ncan, it will be difficult to make that scripture say, It is the\nduty of women in gospel churches to separate from their brethren,\nto perform divine worship among themselves.\n\n\nObjection.\n\n\"But Jude 20 doth justify these meetings, except,\" saith he, \"any\nwill say, women are not to be built up in their most holy faith.\"\n\nAnswer.\n\nHow fain would the man lay hold on something, only he wants divine\nhelp, that is, the word of God, to bottom his things upon. But\ndoth the apostle here at all treat of the women and their meetings,\nor are they only the beloved; and to be built up, &c. speaks he\nnot there to the church, which consisteth of men and women? and\nare not men the more noble part in all the churches of Christ?\nBut can women no other way be built up in their most holy faith,\nbut by meetings of their own without their men? But, Building up\nYOURSELVES, I suppose is the thing he holds by. But cannot the\nchurch, and every woman in it, build up themselves without their\nwoman's meetings? wherefore have they the word, their closet, and\nthe grace of meditation, but to build up themselves withal? He\nsaith not, \"Build up one another,\" but if he had, it might well\nhave been done without a woman's meeting. But anything to save a\ndrowning man. This text then is written to the church of Christ,\nby which it is exhorted to faith and prayer; but it speaks not a\nword of a woman's meeting, and therefore it is fooling with the\nword to suggest it. I cannot therefore, while I see this impertinent\ndealing, but think our argumentator dotes, or takes upon him to\nbe a head of those he thinks to rule over. The woman's letter to\nme also seems to import the same, when they say, \"Mr. K. would\ndesire to know what objections you have against it (his arguments),\nand he is ready to give his further advice.\"\n\n\nThus having taken from his arguments those holy words of God which\nhe has abused, to make them stand; I come next to the arguments\nthemselves, and intend to pick their bones for the crows.\n\n1stly,\n\nHe saith, \"That the same spirit that was in Miriam, is also in\nall God's servants for the same end, both to pray for mercies we\nstand in need of, and to praise God for mercies received.\"\n\nAnswer.\n\n1. But the question is, whether Miriam did, as she led out the\nwomen to dance, act only as an ordinary saint. And if you evade\nthis, you choose the tongue of the crafty, and use the words of\ndeceit; for she managed that work as she was \"Miriam the prophetess\";\nand in your next, pray tell your women so.\n\n2. But as Miriam the prophetess, she did not lead the women from\ntheir men, to worship in some place remote by themselves, as we\nhave shewed before.\n\n2dly, He saith, \"That God hath promised to pour out his Spirit\nin gospel times to that very end, that women might pray together\napart from men.\"\n\nAnswer.\n\n1. Not mentioning again what was said before: I add, if by men,\nhe means the brethren, the prophet will not be his voucher, for he\nneither saith nor intimates such a thing.\n\n2. And how far short this saying is, of making of God and his holy\nprophet, the author of schism in worship, and an encouragement\nunto schism therein, it is best in time that he looks to it. For\nif they may withdraw to do thus at one time, they may withdraw to\ndo thus at another. And if the Spirit is given to them to this very\nend, that they may go by themselves from the church, to perform\nthis divine worship at one time, they may, for what bounds this\nman has set them, go by themselves to do thus always. But, as I\nsaid, the whole of this proposition being false, the error is still\nthe greater.\n\n3dly,\n\n\"God,\" saith he, \"hath so well approved of women meeting together\nto pray in gospel times, as then, and at that time, to take occasion\nto make known his mind and will to them concerning Jesus Christ\"\n(Acts 16:13).\n\nAnswer.\n\nLet the reader consider what was said before, and now it follows;\nif this assertion be true, then the popish doctrine of merit is\ngood, yea the worst sort of it, which is, works done before faith.\nFor that we read of none of these women save Lydia feared or\nworshipped God; and yet saith he, God so approved of that meeting\nas then, and at that time, to send them his gospel, which is one\nof the richest blessings; nor will it help to lay Cornelius, now\nin my way, for the deservings here were, for ought we read, of\nwomen that feared not God. Here Lydia only bare that character;\nit is said SHE worshipped God, but she was not all the women.\nBut Mr. K. saith thus of them all. I know also there was faith in\nsome in Messias to come, though when he came, they knew not his\nperson; but this is not the case neither; these women, who held\nup as he feigned, this meeting, were not as we read of, of this\npeople.\n\n4thly,\n\nHe said, \"That Esther and her maids fasted and prayed, and the\nLord gave a gracious return, or answer and deliverance.\" That is,\nto the church, that then was under the rage of Haman.\n\nAnswer.\n\nLet the reader remember what was said before, and now I ask this\nman,\n\n1. Whether Mordecai and the good men then did not pray and fast\nas well as she? And if so, Whether they might not obtain at least,\nsome little of the mercy, as well as those women? If so,\n\n2. Whether Mr. K., in applying the deliverance of this people to\nthe prayer of the queen and her maids, for he lays it only there,\nbe not deceitfully arguing, and do not tend to puff up that sex,\nto their hurt and damage! Yea whether it doth not tend to make\nthem unruly and headstrong? But if they be more gently inclined\nto obedience, no thanks to Mr. K.\n\n3. And if I should ask Mr. K. who gave him authority to attribute\nthus the deliverance of this people, to who and what prayers he\nplease, I suppose it would not be easy for him to answer. The text\nsaith not that the prayers of these women procured the blessing.\nBut Mr. K. hath here a woman's meeting to vindicate, and therefore\nit is that he is thus out in his mind. Prayers were heard and the\nchurch was delivered. And I doubt not but that these good women\nhad hand and heart in the work. But should all be admitted that\nMr. K. hath said as to this also, yet this scripture, as hath\nalready been proved, will not justify his woman's meeting.\n\n5thly,\n\n\"He makes his appeal to the women, if they have not obtained, by\ntheir prayers in these their meetings, many blessed returns of\nprayer from God, both to themselves and the church of God.\"\n\nAnswer.\n\nI count this no whit better than the very worst of his paper, for\nbesides the silliness of his appeal, by which he makes these good\nwomen to be judges in their own cause, his words have a direct\ntendency in them to puff them up to their destruction. I have wondered\nsometimes, to see when something extraordinary hath happened to\nthe church of God for good, that a few women meeting together to\npray, should be possessed with a conceit, that they fetched the\nbenefit down from heaven, when perhaps ten thousand men in the\nland prayed for the mercy as hard as they. Yea I have observed,\nthat though the things bestowed, were not so much as thought of\nby them, yet they have been apt to conclude that their meeting\ntogether has done it. But poor women, you are to be pitied; your\ntempter is to bear the blame, to wit, this man and his fellows.\n\nI come now to some objections that may yet be thought on: and will\nspeak a word to them.\n\nObjection.\n\nIt is said, \"Where two or three are gathered together in my name,\nthere am I in the midst of them\" (matt 18:20).\n\nAnswer.\n\nTo gather together in Christ's name, is to gather together by his\nauthority; That is, by his law and commandment (Acts 4:17,18,30,\n5:28,40; Col 3:17). But we have no law of Christ, nor commandment,\nthat the women of this or that church, should separate themselves\nfrom their brethren, to maintain meetings among themselves, for the\nperforming of divine worship: and therefore such meetings cannot\nbe in his name; that is, by his authority, law, and commandment;\nand so ought not to be at all.\n\nObjection.\n\n\"But women may, if sent for by them of their own sex, come to see\nthem when they are sick, and when so come together, pray in that\nassembly before they part.\"\n\nAnswer.\n\nThe law of Christ is, \"Is any sick among you? let him [and the\nwoman is included in the man] call for the elders of the church;\nand let them pray over him,\" &c. And to this injunction there is a\nthreefold promise made. (1.) \"And the prayer of faith shall save\nthe sick.\" (2.) \"And the Lord shall raise him up.\" (3.) \"And if he\nhave committed sins, they shall be forgiven him\" (John 5:14,15).\nAnd considering, that this advice is seconded with so much grace:\nI think it best in all such cases, as in all other, to make the\nword of God our rule.\n\nObjection.\n\n\"But women have sometimes cases, which modesty will not admit\nshould be made known to men, what must they do then?\"\n\nAnswer.\n\nTheir husbands and they are one flesh, and are no more to be\naccounted two. Let them tell their grief to them. Thus Rachel asked\nchildren of her husband, and went not to a nest of women to make\nher complaint to them (Gen 30:1). Or let them betake themselves to\ntheir closets, with Rebecca (Gen 25:20-23). Or if they be in the\nassembly of the saints, let them pray in their hearts, with Hannah.\nAnd if their petition be lawful, I doubt not but they may be heard\n(1 Sam 1:13).\n\nOur author, perhaps, will say, I have not spoken to his question;\nwhich was, \"Whether women, fearing God, may meet to pray together?\nAnd whether it be lawful for them so to do?\"\n\nBut I answer, I have: with respect to all such godly women as are\nin the churches of the saints (1 Cor 14:33-35 compared with vv\n15-17). And when he has told us, that his question respected only\nthose out of churches, then will I confess that I did mistake him.\nYet he will get nothing thereby, forasmuch as his question, to be\nsure, intends those in special. Also his arguments are for the\njustifying of that their practice. Now the reason why I waved the\nform of his question, was, because it was both scanty and lean of\nwords, as to the matter of the controversy in hand: also I thought\nit best to make it more ample, and distinct, for the edification\nof our reader. And if after all, Mr. K. is not pleased at what\nI have done, let him take up the question, and answer it better.\nThe man perhaps may fly to the case of utter necessity, and so\nbring forth another question, to wit, whether, if the men of a\nchurch should all die, be murdered, or cast into prison: the women\nof that church may not meet together to pray? And whether it be\nnot lawful for them so to do? But when he produceth a necessity\nfor the putting of such a question, and then shall put it to me;\nI will, as God shall help me, give him an answer thereto.\n\nBut, may some say, Our women in this do not what they do of their\nown heads, they are allowed to do what they do by the church.\n\nI answer, No church allowance is a foundation sufficient to justify\nthat which is neither commanded nor allowed by the word. Besides,\nwho knows not, that have their eyes in their heads, what already\nhas, and what further may, come into the churches, at such a gap\nas this. And now to give the reader a cautionary conclusion.\n\nCaution 1.\n\nTake heed of letting the name, or good show of a thing, beget in\nthy heart a religious reverence of that thing; but look to the word\nfor thy bottom,[12] for it is the word that authorizeth, whatever\nmay be done with warrant in worship to God; without the word\nthings are of human invention, of what splendour or beauty soever\nthey may appear to be. Without doubt the Friars and Nuns, and\ntheir religious orders, were of a good intent at first, as also\ncompulsive vows of chastity, single life, and the like. But they\nwere all without the word, and therefore, as their bottom wanted\ndivine authority, so the practice wanted sanctity by the Holy\nGhost. The word prayer is, of itself, in appearance so holy, that\nhe forthwith seems to be a devil that forbids it. And yet we find\nthat prayers have been out of joint, and disorderly used; and\ntherefore may by one, without incurring the danger of damnation,\nbe called into question; and if found without order by him, he may\nlabour to set them in joint again (Matt 6:5-8, 23:14; James 4:3).\n\nI am not of the number of them that say, \"What profit should we\nhave if we pray unto God?\" (Job 21:15). But finding no good footing\nin the word for that kind of service we have treated about above,\nand knowing that error and human inventions in religion will not\noffer themselves, but with wiped lips, and a countenance as demure\nas may be, and also being persuaded that this opinion of Mr.\nK. is vagrant, yea a mere alien as to the scriptures, I being an\nofficer, have apprehended it, and put it in the stocks, and there\nwill keep it, till I see by what authority it has leave to pass\nand repass as it lists, among the godly in this land.\n\nCaution 2.\n\nYet by all that I have said, I never meant to intimate in the least,\nbut that believing women are saints as well as men: and members\nof the body of Christ. And I will add, that as they, and we,\nare united to Christ, and made members of his mystical body, the\nfulness of him that fills all in all, so there is no superiority,\nas I know of, but we are all one in Christ. For, the man is not\nwithout the woman, nor \"the woman without the man, in the Lord,\"\n(1 Cor 11:11) nor are we counted \"as male or female\" in him (Gal\n3:28; Eph 1:23). Only we must observe that this is spoken of that\nchurch which is his true mystical body, and not of every particular\ncongregation of professing Christians. The churches of Christ here\nand there are also called his body. But no church here, though\nnever so famous, must be taken for that of which mention was made\nafore. [13]As Christ then has a body mystical, which is called\nhis members, his flesh, and his bones (Eph 5:30), so he has a body\npolitic, congregations modelled by the skill that his ministers have\nin his word, for the bearing up of his name, and the preserving of\nhis glory in the world against Antichrist. In this church, order\nand discipline, for the nourishing up of the true mystical body\nof Christ, has been placed from the foundation of the world.\nWherefore in this, laws, and statutes, and government, is to be\nlooked after, and given heed unto, for the edification of that\nwhich is to arrive at last to a perfect man: to the measure of\nthe stature of the fulness of Christ (1 Cor 12:27-30; Eph 4:11-13).\n\nNow, where there is order and government by laws and statutes,\nthere must, of necessity, be also a distinction of sex, degrees,\nand age. Yea, offices and officers must also be there, for our\nfurtherance and joy of faith. From which government and rule our\nordinary women are excluded by Paul; nor should it, since it is\ndone by the wisdom of God, be any offence unto them.\n\nIn this church there are ofttimes many hypocrites, and formal\nprofessors, and heresies, \"That they which are approved may be made\nmanifest\" (1 Cor 11:19). These therefore being there, and being\nsuffered to act as they many times do, provoke the truly godly\nto contend with them by the word; for that these hypocrites, and\nformal professors, naturally incline to a denial of the power of\ngodliness, and to set up forms of their own in the stead thereof\n(Mar 7:6-9; 2 Tim 3:5).\n\nAnd this is done for the sake and for the good of those that are the\ntrue members of the body of Christ, and that are to arrive at his\nhaven of rest: from whom those others at last shall be purged, and\nwith them, all their things that offend. \"Then shall the righteous\nshine forth as the sun in the kingdom of their Father. Who hath\nears to hear let him hear\" (Matt 13:43).\n\nThis church, that thus consisteth of all righteous, that are so in\nGod's account: they are to have a house in heaven, and to be for\nGod's habitation there. Who, then, shall be governed by their head\nwithout those officers and laws that are necessary here. And both\nat last shall be subject to him, that sometime did put all things\nunder Christ, that God may be all in all (John 14:1-3; Eph 2:21;\n1 Cor 15:23-27). Wherefore, my beloved sisters, this inferiority\nof yours will last but a little while. When the day of God's salvation\nis come, to wit, when our Lord shall descend from heaven, with a\nshout, with the voice of the archangel, and the trump of God, these\ndistinctions of sexes shall be laid aside, and every pot shall be\nfilled to the brim. For with a notwithstanding you shall be saved,\nand be gathered up to that state of felicity if you continue in\nfaith, and charity, and holiness, with sobriety (1 Tim 2:15).\n\nCaution 3.\n\nI doubt not at all of the lawfulness of women's praying, and that,\nboth in private and public: only when they pray publicly, they\nshould not separate from, but join with the church in that work.\nThey should also not be the mouth of the assembly, but in heart,\ndesires, groans, and tears, they should go along with the men. In\ntheir closets they are at liberty to speak unto their God, who can\nbear with, and pity them with us; and pardon all our weakness for\nthe sake of Jesus Christ.\n\nAnd here I will take an occasion to say, there may be a twofold\nmiscarriage in prayer, one in doctrine, the other in the frame\nof the heart. All are too much subject to the last, women [more\neasily] to the first. And for this cause it is, at least so I think,\nthat women are not permitted to teach, nor speak in assemblies, for\ndivine worship, but to be and to learn in silence (1 Cor 14:33-35,\n15:33). For he that faileth as to the frame of his spirit, hurteth\nonly himself: but he that faileth in doctrine corrupteth them that\nstand by. Let the women be alone with Rebecca in the closet; or,\nif in company, let her, with Hannah, speak to herself and to God;\nand not doubt, but if she be humble, and keep within compass, she\nshall be a sharer with her brethren in the mercy.\n\nCaution 4.\n\nNor are women, by what I have said, debarred from any work or\nemploy, unto which they are enjoined by the word. They have often\nbeen called forth to be God's witnesses, and have borne famous\ntestimony for him against the sons of the sorceress and the\nwhore.[14] I remember many of them with comfort, even of these\neminent daughters of Sarah, whose daughters you also are, so long\nas you do well, and are not afraid with any amazement (1 Peter\n3:1-6). What by the word of God, you are called unto, what by the\nword is enjoined you do; and the Lord be with you.\n\nBut this of the women's meetings; since, indeed, there is nothing\nfor its countenance in the word, and since the calling together\nof assemblies for worship is an act of power, and belongeth to\nthe church, elders, or chief men of the same: let me intreat you\nto be content, to be under subjection and obedience, as also saith\nthe law. We hold that it is God's word that we are to look to, as\nto all things pertaining to worship, because it is the word that\nauthorizeth and sanctifieth what we do.\n\nCaution 5.\n\nWOMEN! They are an ornament in the church of God on earth, as the\nANGELS are in the church in heaven. Betwixt whom also there is\nsome comparison, for they cover their faces in acts of worship\n(Isa 6:2; 1 Cor 11:10). But as the angels in heaven are not Christ,\nand so not admitted to the mercy-seat to speak to God, so neither\nare women on earth, [but] the man; who is to worship with open\nface before him, and to be the mouth in prayer for the rest. As the\nangels then cry, Holy, Holy, Holy, with faces covered in heaven:\nSo let the women, cry, Holy, Holy, Holy, with their faces covered\non earth: Yea, thus they should do, because of the angels. \"For\nthis cause ought the woman to have power,\" that is a covering, \"on\nher head, because of the angels\" (1 Cor 11:10). Not only because\nthe angels are present, but because women and angels, as to their\nworship, in their respective places, have a semblance. For the\nangels are inferior to the great man Christ, who is in heaven;\nand the woman is inferior to the man, that truly worships God in\nthe church on earth.\n\nMethinks, holy and beloved sisters, you should be content to wear\nthis power, or badge of your inferiority, since the cause thereof\narose at first from yourselves. It was the woman that at first\nthe serpent made use of, and by whom he then overthrew the world:\nwherefore the women, to the world's end, must wear tokens of her\nunderlingship in all matters of worship. To say nothing of that\nwhich she cannot shake off, to wit, her pains and sorrows in\nchild-bearing, which God has riveted to her nature, there is her\nsilence, and shame, and a covering for her face, in token of it,\nwhich she ought to be exercised with, whenever the church comes\ntogether to worship (Gen 3:16; 1 Tim 2:15; 1 Cor 11:13; 1 Tim 2:9).\n\nDo you think that God gave the woman her hair, that she might deck\nherself, and set off her fleshly beauty therewith? It was given\nher to cover her face with, in token of shame and silence, for that\nby the woman sin came into the world (1 Tim 2:9). And perhaps the\nreason why the angels cover their faces when they cry, Holy, Holy,\nHoly, in heaven, is to shew that they still bear in mind, with a\nkind of abhorrence, the remembrance of their fellows falling from\nthence. Modesty, and shame-facedness, becomes women at all times,\nespecially in times of public worship, and the more of this is\nmixed with their grace and personage, the more beautiful they are\nboth to God and men. But why must the women have shame-facedness,\nsince they live honestly as the men? I answer, In remembrance of\nthe fall of Eve, and to that the apostle applies it. For a woman,\nnecessity has no law, to shave her head, and to look with open\nface in worship, as if she could be a leader there, is so far from\ndoing that which becomes her, that it declares her to have forgot\nwhat God would have her for ever with shame remember.\n\nCaution 6.\n\nIn what I have said about the women's meetings, I have not at all\nconcerned myself about those women, that have been extraordinary\nones, such as Miriam, Deborah, Huldah, Anna, or the rest, as the\ndaughters of Philip the evangelist, Priscilla, the women that\nPaul said laboured with him in the gospel, or such like; for they\nmight teach, prophecy, and had power to call the people together\nso to do. Though this I must say concerning them, they ought to,\nand did, notwithstanding so high a calling, still bear about with\nthem the badge of their inferiority to them that were prophets\nindeed. And hence it is said, under pain of being guilty of disorder,\nthat if they prayed in the church, or prophesied there, with their\nhead uncovered, they then dishonoured their head (1 Cor 11:5).\n\nThe prophetesses were below the prophets, and their covering for\ntheir heads was to be worn in token thereof, and perhaps it was\nfor want of regard to this order, that when Miriam began to perk it\n[15] before Moses, that God covered her face with a leprous-scab\n(Num 12:10). Hence these women, when prophets were present, did\nuse to lie still as to acts of power, and leave that to be put\nforth by them that were higher than they. And even Miriam herself,\nthough she was one indeed, yet she came always behind, not only in\nname but worship, unless when she was in her own disorders (Num\n12:1).\n\nAnd it is worth your farther noting, that when God tells Israel\nthat they should take heed in the plague of leprosy, that they\ndiligently observed to do what the priest and Levites taught them,\nthat he conjoins with that exhortation, that they should \"remember\nwhat God did unto Miriam by the way\" (Deut 24:8,9). Intimating surely\nthat they should not give heed to women, that would be perking\nup in matters of worshipping God. Much less should we invest them\nwith power to call congregations of their own, there to perform\nworship without their men.\n\nYet, will I say, notwithstanding all this, that if any of these high\nwomen had, but we never read that they did, separate themselves, and\nothers of their own sex with them, apart to worship by themselves:\nor if they had given out commandment so to do, and had joined God's\nname to that commandment, I should have freely consented that our\nwomen should do so too, when led out, and conducted in worship,\nby so extraordinary a one. Yea more, If any of these high women\nhad given it out for law, that the women of the churches in New\nTestament times, ought to separate themselves from their men, and\nas so separate, perform divine worship among themselves: I should\nhave subscribed thereto. But finding nothing like this in the\nword of God, for the sanctifying of such a practice: and seeing\nso many scriptures wrested out of their place to justify so fond\na conceit: and all this done by a man of conceit, and of one that,\nas his sisters say, expects my answer: I found myself engaged to\nsay something for the suppressing of this his opinion.\n\nBut to return to the good women in the churches, and to make up\nmy discourse with them.\n\nFirst, These meetings of yours, honourable women, wherein you\nattempt to perform divine worship by yourselves, without your\nmen, not having the authority of the word to sanctify them, will\nbe found will-worship, in the day when you, as to that, shall\nbe measured with that golden reed, the law of God. And \"who hath\nrequired this at your hand?\" may put you to your shifts for an\nanswer, notwithstanding all Mr. K. has said to uphold you (Isa\n1:12; Rev 11:1).\n\nSecondly, These meetings of yours need not be; there are elders\nor brethren in all churches, to call to, and manage this worship\nof God, in the world: if you abide in your subjection and worship\nas you are commanded.\n\nThirdly, These meetings of yours, instead of being an ornament\nto the church in which you are, are a shame and blemish to those\nchurches. For they manifest the unruliness of such women, or that\nthe church wants skill to govern them (1 Cor 14:23). Have you not\n\"in your flock a male?\" (Mal 1:14).\n\nFourthly, Suppose your meetings in some cases were lawful, yet\nsince by the brethren they may be managed better, you and your\nmeetings ought to give place. That the church together, and the\nbrethren, as the mouth to God, are capable of managing this solemn\nworship best: consider--1. The gifts for all such service are most\nto be found in the elders and leading men in the church: and not\nin the women thereof. 2. The spirit for conduct and government in\nthat worship, is not in the women, but in the men. 3. The men are\nadmitted in such worship, to stand with open face before God, a\ntoken of much admittance to liberty and boldness with God, a thing\ndenied to the women (1 Cor 11:4,5). 4. For that when meetings\nfor prayers are commanded, the men, to be the mouth to God, are\nmentioned, but not in ordinary women, in all the Scriptures. Where\nthe women and children, and them that suck the breasts are called,\nwith the bride and bridegroom, and the whole land, to mourn: yet\nthe ministers, and elders, and chiefest of the brethren, are they,\nand they only, that are bid to say, \"Spare thy people, O Lord! and\ngive not thine heritage to reproach\" (Joel 1:13,14, 2:15-17). 5.\nThe word for encouragement to pray believingly in assemblies is\ngiven to men. And it is the word that makes, and that sanctifies\nan ordinance of God: men, therefore, in all assemblies for worship,\nshould be they that should manage it, and let others join in their\nplaces.\n\nObjection.\n\nBut the women is included in the man, for the same word signifies\nboth.\n\nAnswer.\n\n1. If the woman is included here, let her not exclude the man. But\nthe man is [by them] excluded: The man is excluded by this woman's\nmeeting from worship; from worship, though he be the head in\nworship over the women, and by God's ordinance appointed to manage\nit, and this is an excluding of the worst complexion (1 Cor 11:3).\n\n2. Though the woman is included, when the man sometimes is named,\nyet the man is not excluded, when himself as chief is named. But\nto cut him off from being the chief in all assemblies for worship,\nis to exclude him, and that when he for that in chief is named.\n\n3. The woman is included when the man is named, yet but in her\nplace, and if she worships in assemblies, her part is to hold her\ntongue, to learn in silence; and if she speaks, she must do it, I\nmean as to worship, in her heart to God.\n\n4. Nor, do I think, that any woman that is holy and humble, will\ntake offence at what I have said; for I have not in anything sought\nto degrade them, or to take from them what either nature or grace,\nor an appointment of God hath invested them with: but have laboured\nto keep them in their place. And doubtless to abide where God has\nput us, is that which not only highly concerns us, but that, which\nbecomes us best. Sisters, I have said what I have said to set you\nright, and to prevent your attempting to do things in such sort\nunto which you are not appointed. Remember what God did to Miriam,\nand be afraid.\n\n\nBe as often in your closets as you will; the oftener there the\nbetter. This is your duty, this is your privilege: this place is\nsanctified to you for service by the holy Word of God. Here you\nmay be, and not make ordinances interfere, and not presume upon\nthe power of your superiors, and not thrust out your brethren, nor\nput them behind your backs in worship.\n\nBe also as often as possibly you can, in worship, when the church,\nor parts thereof, are assembled for that end, according to God's\nappointment. And when you are there, join with heart and soul with\nyour brethren in all holy petitions to God. Let the men in prayer\nbe the mouth to God, and the women list after with groans and\ndesires. Let the men stand with open face in this worship, for that\nthey are the image and glory of God, and let the women be clothed\nin modest apparel, with shame-facedness, in token of the remembrance\nof what has been touched afore.\n\nWhen women keep their places, and men manage their worshipping of\nGod as they should, we shall have better days for the church of\nGod, in the world (Jer 29:10-14). Women are not to be blamed for\nthat they are forward to pray to God, only let them know their\nbounds; and I wish that idleness in men be not the cause of their\nputting their good women upon this work. Surely they that can\nscarce tie their shoes, and their garters, before they arrive\nat the tavern, or get to the coffee-house door in a morning, can\nscarce spare time to be a while in their closets with God. Morning\ncloset-prayers are now, by most London professors, thrown away;\nand what kind of ones they make at night, God doth know, and their\nconscience, when awake, will know; however I have cause, as to\nthis, to look at home: And God mend me and all his servants about\nit, and wherein we else are out.\n\nI have done, after I have said, that there are some other things,\nconcerning women, touching which, when I have an opportunity, I may\nalso give my judgment. But at present, I intreat that these lines\nbe taken in good part, for I seek edification, not contention.\n\n\nFOOTNOTES:\n\n[1] \"Breach Repaired,\" a defence of singing in public worship, then\nnewly and partially introduced. 1700, p. 2.\n\n[2] Distinguishing Practices of Friends, p. 280-1.\n\n[3] P. 495.\n\n[4] P. 509.\n\n[5] Sketch of Friends' Discipline, p. 35.\n\n[6] Probably a female branch of the family of John or Samuel Fenn,\nhatters at Bedford, who, in 1670, were cruelly persecuted for\nsuffering a meeting for religious worship to take place in the\nhouse of John Fenn. Not only all their stock of hats, materials,\nand tools, but the whole of their household furniture was seized\nand carried off to satisfy ruinous fines. One John Bardolf was\nalso cruelly persecuted for Christ's sake at the same time.--Vide\nNarrative of Arbitrary Proceedings at Bedford, 4to, 1670, in the\neditor's possession.\n\n[7] In times of such severe trial and suffering to our pilgrim\nforefathers, they knew the value of prayer; and at the risk of\nproperty, liberty, and even life, held frequent meetings to implore\ntheir God and Father to mitigate their sufferings, and to have\nmercy upon their cruel persecutors. Not only working tools and\nstock, but commonly all the furniture, was taken from the Christians,\nwhile their ministers and members, both men and women, were\nimprisoned in miserable jails. One of these, Mr. Robert Kalder,\ndying, was buried in the churchyard; but those furious bigots\ndug up his naked body, and dragged it to the gates of his former\nresidence, leaving it there, a frightful spectacle to his widow\nand family. They had meetings for prayer; and how does it become\ntheir descendants in the faith to have days of thanksgiving and\nnights of praise?--See Broadmead Records and Crosby's History of\nBaptists, vol. ii., p. 240.--Ed.\n\n[8] \"Syllogism,\" a form of reasoning, consisting of three propositions,\nhaving this property; that the conclusion necessarily follows from\nthe two premises: so that if the first and second be granted, the\nconclusion must be granted in like manner. No wonder that Bunyan\nneither understood nor was awed by this hard word. Armed with holy\nWrit, he goes to work \"to pick the bones of the syllogism.\"--Ed.\n\n[9] Much stress was, and is now, laid in many churches upon the\nnecessity of all persons, before praying or preaching in public,\nbeing guided by the opinion of the church. The taking advice in\nso important a step must be proper; but any pledge to abide by\nit, contrary to the conscientious conviction of the individual,\nwould be a violation of the duty of private judgment. If in their\nministrations they were false or foolish, the church must exercise\ndiscipline; but if they became useful, surely no objection could\nbe urged as to the validity of their call to the ministry, because\nthe church had not been first consulted or had advised them not to\nproceed. The desire--the ability, by sound views of divine truth,\nand a happy way of illustrating and enforcing them--with the\nopportunity of so doing, is the divine call to this holy work.--Ed.\n\n[10] \"So nunnish,\" a singular mode of expression, alluding to the\nnuns being separated from the world, and shut up by themselves.\nThey were not permitted to exercise the priestly office. Father\nconfessors and chaplains were appointed for these duties.--Ed.\n\n[11] To have said that the spirit of divination, which was cast out,\nwas so far killed by virtue of a female prayer meeting, would have\nbeen as true as to have said, that these meetings were limited to\nfemales only.--Ed.\n\n[12] \"Bottom,\" or foundation.\n\n[13] A dangerous error, originating in the sectarian pride of\nAntichrist, prevails to a very great extent. It is that some one\nvisible church, or set of united churches, is the mystical body\nof Christ, and entitled to be called THECHURCHEvery congregation\nof pious men and women, united together in the faith, is a church\nof Christ. But THE church comprises all the saints of God who ever\nlived--live now, or will live on the earth; until their number is\ncompleted, and this creation shall give place to the new heavens\nand the new earth. Every church is as distinct as it is equal; whether\nit meet at Corinth, Rome, or Ephesus, at London or Edinburgh. Be\nit Episcopalian, Independent, Presbyterian, Baptist, or a church\nof the Society of Friends; each is entitled, according to the New\nTestament, to equal honour and privilege.--Ed.\n\n[14] The usual appellations of Popery.--Ed.\n\n[15] \"To perk it,\" to hold up her head with affected superiority\nor spiritual pride.--Ed.\n\n***\n\nINSTRUCTION FOR THE IGNORANT:\n\nBEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH\nREIGNS BOTH IN YOUNG AND OLD.\n\nPREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED\nTO THE CAPACITY OF THE WEAKEST.\n\n'My people are destroyed for lack of knowledge.'--Hosea 4:6\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThis little catechism is upon a plan perfectly new and unique.\nIt was first published as a pocket volume in 1675, and has been\nrepublished in every collection of the author's works; and recently\nin a separate tract. The earliest edition that has been discovered\nbears the date of 1691; from which our copy has been prepared for\nthe press. This is the first book of this class that was composed\nupon the broad basis of Christianity, perfectly free from sectarian\nbias or peculiarity. It is an exhibition of scriptural truths,\nbefore which error falls without the trouble of pulling it down.\nIt is in the world, like the ark of God in the temple of Dagon. It\nis alike admirably calculated to convey the most important truths\nto the inmates of a palace or of a workhouse,--to the young or\nto the aged,--to the ignorant Roman Catholic, or to the equally\nignorant Protestant. Its broad catholicity is its distinguishing\nexcellence. In the separate communions included within the general\nchurch of Christ are various, and in many respects, inestimable\ncompendiums of Christian truth, arranged for the catechetical\ninstruction of the young and ignorant; but it cannot be denied\nthat these, one and all, exhibit some marks of sectarian feeling\nand dogmatic teaching in the details that relate to the special\nviews which each communion takes of certain scriptural doctrines.\nThe reason why this should be the case is very obvious: there\nwould be no differences of opinion amongst Christians except\nfrom conviction that these differences are essential, and such\nconviction naturally leads to these points of disagreement being\n(may we not say?) rather too obtrusively enforced as part and\nportion of a saving belief. All Bunyan's efforts were to awaken\nsinners to a sense of their degradation, misery, and danger, and\nto direct them to the only refuge from the wrath to come--the hope\nset before them in the gospel; and then leaving the pious convert\nto the guidance of his Bible in forming his connections in the\npilgrimage of life. Bunyan is solemnly in earnest; his desire is,\nthat poor sinners should be relieved from ignorance, darkness,\nand destruction, and be introduced into the glorious liberty of\nthe sons of God. May his impressive injunction be indelibly fixed\nupon our souls, 'To read, ponder over, and receive the wholesome\nmedicine as we shall answer in the day of the terrible judgment.'--GEO.\nOFFOR.\n\nTO THE CHURCH OF CHRIST IN AND ABOUT BEDFORD, WALKING IN THE\nFAITH AND FELLOWSHIP OF THE GOSPEL, YOUR AFFECTIONATE BROTHER AND\nCOMPANION IN THE KINGDOM AND PATIENCE OF JESUS CHRIST, WISHETH\nALL GRACE AND MERCY BY JESUS CHRIST. AMEN.\n\nHoly and beloved,\n\nAlthough I have designed this little treatise for public and common\nbenefit, yet considering that I am to you a debtor not only in\ncommon charity; but by reason of special bonds which the Lord hath\nlaid upon me to you-ward, I could do no less, being driven from\nyou in presence, not affection, but first present you with this\nlittle book; not for that you are wanting in the things contained\nherein, but to put you again in remembrance of first things, and\nto give you occasion to present something to your carnal relations,\nthat may be, if God will, for their awakening and conversion:\naccept it therefore as a token of my christian remembrance of you.\n\nNext I present it to all those unconverted, old and young, who\nhave been at any time under my preaching, and yet remain in their\nsins:[1] and I entreat them also that they receive it as a token\nof my love to their immortal souls; yea, I charge them as they\nwill answer it in the day of terrible judgment, that they read,\nponder over, and receive this wholesome medicine prepared for\nthem. Now the God of blessing bless it to the awakening of many\nsinners, and the salvation of their souls by faith in Jesus Christ.\nAmen.\n\nYours, to serve you by my ministry, when I can,[2] to your edification\nand consolation,\n\nJOHN BUNYAN.\n\n\n\n\nINSTRUCTION FOR THE IGNORANT\n\nQuest. How many gods are there?--Answ. To the Christians there is\nbut one God, the Father of whom are all things, and we of him (1\nCor 8:6).\n\nQ. Why is not the God of the Christians the God of them that are\nno Christians?--A. He is their maker and preserver; but they have\nnot chosen him to be their God (Acts 17:24; Psa 36:6; Ju 10:14).\n\nQ. Are there then other gods besides the God of the Christians?--A.\nThere is none other true God but HE; but because they want the\ngrace of Christians, therefore they choose not him, but such gods\nas will suit with and countenance their lusts (John 8:44).\n\nQ. What gods are they that countenance the lusts of wicked men?--A.\nThe devil, who is the god of this world; the belly, that god of\ngluttons, drunkards, and riotous persons; and idle pleasures and\nvanities, which are, for the most part, the gods of the youth\n(Job 8:4; 2 Cor 4:4; Phil 3:19; Exo 32:6; 1 Cor 10:7; 2 Tim 2:2;\n1 John 5:21).\n\nQ. Who is a Christian?--A. One that is born again, a new creature;\none that sits at Jesus' feet to hear his word; one that hath his\nheart purified and sanctified by faith,[3] which is in Christ\n(John 3:3,5,7; Acts 11:24, 15:9, 26:18; 2 Cor 5:17).\n\nQ. How do you distinguish the God of the Christians from the gods\nof other people?--A. He is a Spirit (John 4:24).\n\nQ. Is there no other spirit but the true God?--A. Yes, there are\nmany spirits (1 John 4:1).\n\nQ. What spirits are they?--A. The good angels are spirits; the bad\nangels are spirits; and the souls of men are spirits (Heb 1:7,14;\n1 Kings 22:21,22; Rev 16:13,14; Acts 7:59; Heb 12:23).\n\nQ. How then is the true God distinguished from other spirits?--A.\nThus: No Spirit is eternal but HE, no Spirit is almighty but HE,\nno Spirit is incomprehensible and unsearchable but HE: HE is also\nmost merciful, most just, most holy (Deut 33:27; Gen 17:1; Psa\n145:3; Micah 7:18; Job 34:17; 1 Sam 2:2).\n\nQ. Is this God, being a Spirit, to be known?--A. Yes, and that by\nhis works of creation, by his providences, by the judgments that\nhe executeth, and by his word.\n\nQ. Do you understand him by the works of creation?--A. 'The heavens\ndeclare the glory of God; and the firmament sheweth his handy work'\n(Psa 19:1). 'For the invisible things of him from the creation of\nthe world are clearly seen, being understood by the things that\nare made, even his eternal power and Godhead' (Rom 1:20).\n\nQ. Do his works of providence also declare him?--A. They must\nneeds do it, since through his providence the whole creation is\nkept in such harmony as it is, and that in despite of sin and\ndevils; also, if you consider that from an angel to a sparrow,\nnothing falls to the ground without the providence of our heavenly\nFather (Matt 10:29).\n\nQ. Is he known by his judgments?--A. 'The Lord is known by the\njudgments which he executeth; the wicked is snared in the work of\nhis own hands' (Psa 9:16).\n\nQ. Is he known by his word?--A. Yes, most clearly: for by that he\nrevealeth his attributes, his decrees, his promises, his way of\nworship, and how he is to be pleased by us.\n\nQ. Of what did God make the world?--A. 'Things which are seen were\nnot made of things which do appear' (Heb 11:3).\n\nQ. How long was he in making the world?--A. 'In six days the Lord\nmade heaven and earth, the sea, and all that in them is' (Exo\n20:11). 'And on the seventh day God ended his work which he had\nmade' (Gen 2:2).\n\nQ. Of what did God make man?--A. 'The LORD God formed man of the\ndust of the ground, and breathed into his nostrils the breath of\nlife; and man became a living soul' (Gen 2:7).\n\nQ. Why doth it say, God breathed into him the breath of life; is\nman's soul of the very nature of the Godhead?--A. This doth not\nteach that the soul is of the nature of the Godhead, but sheweth\nthat it is not of the same matter as his body, which is dust (Gen\n18:27).\n\nQ. Is not the soul then of the nature of the Godhead?--A. No, for\nGod cannot sin, but the soul doth; God cannot be destroyed in\nhell, but the souls of the impenitent shall (Eze 18:4; Matt 10:28).\n\nQ. How did God make man in the day of his first creation?--A. God\nmade man upright (Eccl 7:29). 'In the image of God created he him'\n(Gen 1:27).\n\nQ. Did God, when he made man, leave him without a rule to walk\nby?--A. No: he gave him a law in his nature, and imposed upon him\na positive precept, but he offered violence to them, and brake\nthem both (Gen 3:3,6).\n\nQ. What was the due desert of that transgression?--A. Spiritual death\nin the day he did it, temporal death afterwards, and everlasting\ndeath last of all (Gen 2:17, 3:19; Matt 25:46).\n\nQ. What is it to be spiritually dead?--A. To be alienate from God,\nand to live without him in the world, through the ignorance that\nis in man, and through the power of their sins (Eph 4:18,19).\n\nQ. Wherein doth this alienation from God appear?--A. In the love\nthey have to their sins, in their being loth to come to him, in\ntheir pleading idle excuses for their sins, and in their ignorance\nof the excellent mysteries of his blessed gospel (Eph 2:2,3,11,12,\n4:18,19; Rom 1:28).\n\nQ. What is temporal death?--A. To have body and soul separated\nasunder, the body returning to the dust as it was, and the spirit\nto God that gave it (Gen 3:19; Eccl 12:7).\n\nQ. What is everlasting death?--A. For body and soul to be separate\nfor ever from God, and to be cast into hell fire (Luke 13:27; Mark\n9:43).\n\nQ. Do men go body and soul to hell so soon as they die?--A. The\nbody abideth in the grave till the sound of the last trump; but\nthe soul, if the man dies wicked, goes presently from the face of\nGod into hell, as into a prison, there to be kept till the day of\njudgment (1 Cor 15:52; Isa 24:22; Luke 12:20).\n\nQ. Do we come into the world as upright as did our first parent?--A.\nNo: he came into the world sinless, being made so of God Almighty,\nbut we came into the world sinners, being made so by his pollution.[4]\n\nQ. How doth it appear that we came into the world polluted?--A.\nWe are the fruit of an unclean thing, are defiled in our very\nconception, and are by nature the children of wrath (Job 14:4;\nPsa 51:5; Eph 2:3).\n\nQ. Can you make further proof of this?--A. Yes, it is said, That\nby one man came sin, death, judgment, and condemnation upon all\nmen (Rom 5:12-19).\n\nQ. Do we then come sinners into the world?--A. Yes, we are\ntransgressors from the womb, and go astray as soon as we are born,\nspeaking lies (Isa 48:8; Psa 58:3).\n\nQ. But as Adam fell with us in him, so did he not by faith rise\nwith us in him? for he had no seed until he had the promise.--A. He\nfell as a public person,[5] but believed the promise as a single\nperson. Adam's faith saved not the world, though Adam's sin\noverthrew it.\n\nQ. But do not some hold that we are sinners only by imitation?--A.\nYes, being themselves deceived. But God's word saith, we are\nchildren of wrath by nature, that is, by birth and generation.\n\nQ. Can you bring further proof of this?--A. Yes: in that day that\nwe were born, we were polluted in our own blood, and cast out to\nthe loathing of our persons. Again, the children of old that were\ndedicated unto the Lord, a sacrifice was offered for them at a\nmonth old, which was before they were sinners by imitation (Eze\n16:4-9; Num 18:14-16).\n\nQ. Can you make this appear by experience?--A. Yes: the first\nthings that bloom and put forth themselves in children, shew their\nignorance of God, their disobedience to parents, and their innate\nenmity to holiness of life; their inclinations naturally run\nto vanity. Besides little children die, but that they could not,\nwere they not of God counted sinners; for death is the wages of\nsin (Rom 6:23).\n\nQ. What is sin?--A. It is a transgression of the law (1 John 3:4).\n\nQ. A transgression of what law?--A. Of the law of our nature, and\nof the law of the ten commandments as written in the holy scriptures\n(Rom 2:12-15; Exo 20).\n\nQ. When doth one sin against the law of nature?--A. When you do\nanything that your conscience tells you is a transgression against\nGod or man (Rom 2:14,15).\n\nQ. When do we sin against the law as written in the ten commandments?--A.\nWhen you do anything that they forbid, although you be ignorant\nof it (Psa 19:12).\n\nQ. How many ways are there to sin against this law?--A. Three: by\nsinful thoughts, by sinful words, and also by sinful actions (Rom\n7:7, 2:6; Matt 5:28, 12:37).\n\nQ. What if we sin but against one of the ten commandments?--A.\nWhosoever shall keep the whole law, and yet offend in one point,\nhe is guilty of all; 'For he that said, Do not commit adultery,\nsaid also, Do not kill. Now, if thou commit no adultery, yet if thou\nkill, thou art become a transgressor of the law' (James 2:10,11).\n\nQ. Where will God punish sinners for their sins?--A. Both in this\nword and in that which is to come (Gen 3:24, 4:10-12; Job 21:30).\n\nQ. How are men punished in this world for sin?--A. Many ways, as\nwith sickness, losses, crosses, disappointments and the like:\nsometimes also God giveth them up to their own heart's lusts, to\nblindness of mind also, and hardness of heart; yea, and sometimes\nto strong delusions that they might believe lies, and be damned\n(Lev 26:15,26; Amos 4:7,10; Rom 1:24,28; Exo 4:21, 9:12-14; Zeph\n1:17; Rom 11:7,8; 2 Thess 2:11,12).\n\nQ. How are sinners punished in the world to come?--A. With a worm\nthat never dies, and with a fire that never shall be quenched\n(Mark 9:44).\n\nQ. Whither do sinners go to receive this punishment?--A. 'The\nwicked shall be turned into hell, and all the nations that forget\nGod' (Psa 9:17).\n\nQ. What is hell?--A. It is a place and a state most fearful (Luke\n13:28, 16:28; Acts 1:25).\n\nQ. Why do you call it a place?--A. Because in hell shall all the\ndamned be confined as in a prison, in their chains of darkness\nfor ever (Luke 12:5,58, 16:26; Jude 6).\n\nQ. What [kind of] place is hell?--A. It is a dark bottomless\nburning lake of fire, large enough to hold all that perish (Matt\n22:13; Rev 20:1,15; Isa 30:35; Prov 27:20).\n\nQ. What do you mean when you say it is a fearful state?--A. I\nmean, that it is the lot of those that are cast in thither to be\ntormented in most fearful manner, to wit, with wrath and fiery\nindignation (Rom 2:9; Heb 10:26,27).\n\nQ. In what parts shall they be thus fearfully tormented?--A. In\nbody and soul: for hell-fire shall kindle upon both beyond what\nnow can be thought (Matt 10:28; Luke 16:24; James 5:3).[6]\n\nQ. How long shall they be in this condition?--A. 'These shall go\naway into everlasting punishment' (Matt 25:46). 'And the smoke\nof their torment ascendeth up for ever and ever, and they have no\nrest day nor night' (Rev 14:11). For they 'shall be punished with\neverlasting destruction from the presence of the Lord, and from\nthe glory of his power' (2 Thess 1:9).\n\nQ. But why might not the ungodly be punished with this punishment\nin this world, that we might have seen it and believe?--A. If the\nungodly should with punishment have been rewarded in this world,\nit would in all probability have overthrown the whole order that\nGod hath settled here among men. For who could have endured here\nto have seen the flames of fire, to have heard the groans, and to\nhave seen the tears, perhaps, of damned relations, as parents or\nchildren? Therefore as Tophet of old was without the city, and as\nthe gallows and gibbets are built without the towns;[7] so Christ\nhath ordered that they who are to be punished with this kind of\ntorment, shall be taken away: 'Take him away,' saith he (out of\nthis world) 'and cast him into outer darkness,' and let him have\nhis punishment there 'there shall be weeping and gnashing of\nteeth' (Matt 22:13). Besides, faith is not to be wrought by looking\ninto hell, and seeing the damned tormented before our eyes, but\nby 'hearing the word of God' (Rom 10:17). For he that shall not\nbelieve Moses and the prophets, will not be persuaded should one\ncome from the dead, yea should one come to them in flames to\npersuade them (Luke 16:27-31).\n\nQ. Are there degrees of torments in hell?--A. Yes, for God will\nreward every one according to their works. 'Wo unto the wicked,\nit shall be ill with him, for the reward of his hands shall be\ngiven him' (Isa 3:11).\n\nQ. Who are like to be most punished there, men or children?--A.\nThe punishment in hell comes not upon sinners according to age,\nbut sin; so that whether they be men or children, the greater sin,\nthe greater punishment; 'For there is no respect of persons with\nGod' (Rom 2:11).[8]\n\nQ. How do you distinguish between great sins and little ones?--A.\nBy their nature, and by the circumstances that attend them.\n\nQ. What do you mean by their nature?--A. I mean when they are very\ngross in themselves (2 Chron 33:2; Eze 16:42).\n\nQ. What kind of sins are the greatest?--A. Adultery, fornication,\nmurder, theft, swearing, lying, covetousness, witchcraft, sedition,\nheresies, or any the like (1 Cor 6:9,10; Eph 5:3-6; Col 3:5,6;\nGal 5:19-21; Rev 21:8).\n\nQ. What do you mean by circumstances that attend sin?--A. I mean\nlight, knowledge, the preaching of the Word, godly acquaintance,\ntimely caution, &c.\n\nQ. Will these make an alteration in the sin?--A. These things\nattending sinners, will make little sins great, yea greater than\ngreater sins that are committed in grossest ignorance.\n\nQ. How do you prove that?--A. Sodom and Gomorrah wallowed in all\nor most of those gross transgressions above mentioned: yea, they\nwere said to be sinners exceedingly, they lived in such sins as\nmay not be spoken of without blushing, and yet God swears that\nIsrael, his church, had done worse than they (Eze 16:48), and the\nLord Jesus also seconds it in that threatening of his, 'I say unto\nyou, That it shall be more tolerable for the land of Sodom in the\nday of judgment than for thee' (Matt 11:24; Luke 10:12).\n\nQ. And was this the reason, namely, because they had such circumstances\nattending them as Sodom had not?--A. Yes, as will plainly appear,\nif you read the three chapters above mentioned.\n\nQ. When do I sin against light and knowledge?--A. When you sin\nagainst convictions of conscience, when you sin against a known law\nof God, when you sin against counsels, and dissuasion of friends,\nthen you sin against light and knowledge (Rom 1:32).\n\nQ. When do I sin against preaching of the word?--A. When you refuse\nto hear God's ministers, or hearing them, refuse to follow their\nwholesome doctrine (2 Chron 36:16; Jer 25:4-7, 35:15).\n\nQ. When else do I sin against preaching of the Word?--A. When you\nmock, or despise, or reproach the ministers; also when you raise\nlies and scandals of them, or receive such lies or scandals\nraised;[9] you then also sin against the preaching of the Word,\nwhen you persecute them that preach it, or are secretly glad to\nsee them so used (2 Chron 30:1,10; Rom 3:8; Jer 20:10; 1 Thess\n2:15,16).\n\nQ. How will godly acquaintance greaten my sin?--A. When you sin\nagainst their counsels, warnings, or persuasions to the contrary;\nalso when their lives and conversations are a reproof to you, and\nyet against all you will sin. Thus sinned Ishmael, Esau, Eli's\nsons, Absalom and Judas, they had good company, good counsels, and\na good life set before them by their godly acquaintance, but they\nsinned against all, and their judgment was the greater. Ishmael\nwas cast away (Gen 21:10), Esau hated (Gal 4:30), Eli's sons died\nsuddenly (Mal 1:2; 1 Sam 2:25,34, 4:11), Absalom and Judas were\nboth strangely hanged (2 Sam 18; Matt 27).\n\nQ. Are sins thus heightened, distinguished from others by any\nspecial name?--A. Yes; they are called rebellion, and are compared\nto the sin of witchcraft (1 Sam 15:23), they are called willful\nsins (Heb 10:26), they are called briars and thorns, and they\nthat bring them forth are 'nigh unto cursing, whose end is to be\nburned' (6:7,8).\n\nQ. Are there any other things that can make little sins great\nones?--A. Yes; as when you sin against the judgments of God.\nAs for example, you see the judgments of God come upon some for\ntheir transgressions, and you go on in their iniquities; as also\nwhen you sin against the patience, long-suffering, and forbearance\nof God, this will make little sins great ones (Dan 5:21-24; Rom\n2:4,5).\n\nQ. Did ever God punish little children for sin against him?--A.\nYes; when the flood came, he drowned all the little children that\nwere in the old world: he also burned up all the little children\nwhich were in Sodom; and because upon a time the little children\nat Bethel mocked the prophet as he was a going to worship God,\nGod let loose two she-bears upon them, which tore forty and two\nof them to pieces (2 Kings 2:23,24).\n\nQ. Alas! what shall we little children do?[10]--A. Either go on\nin your sins, or remember now your Creator in the days of your\nyouth, before the evil days come (Eccl 12:1).\n\nQ. Why do you mock us, to bid us go on in our sins? you had need\npray for us that God would save us.--A. I do not mock you, but\nas the wise man doth; and besides, I pray for you and wish your\nsalvation.\n\nQ. How doth the wise man mock us?--A. Thus; 'Rejoice, O young\nman, in thy youth; and let thy heart cheer thee in the days of\nthy youth, and walk in the ways of thine heart, and in the sight\nof thine eyes: but know thou, that for all these things God will\nbring thee into judgment' (Eccl 11:9).\n\nQ. What a kind of mocking is this?--A. Such an one as is mixed with\nthe greatest seriousness; as if he should say, Ay, do, sinners,\ngo on in your sins if you dare; do, live in your vanities, but\nGod will have a time to judge you for them.\n\nQ. Is not this just as when my father bids me be naught if I will:\nbut if I be naught he will beat me for it?--A. Yes; or like that\nsaying of Joshua, 'If it seem evil unto you to serve the Lord,\nchoose you this day whom ye will serve'; serve your sins at your\nperil (Josh 24:15).\n\nQ. Is it not best then for me to serve God?--A. Yes; for they that\nserve the devil must be where he is, and they that serve God and\nChrist, must be where they are (John 12:26; Matt 25:41).\n\nQ. But when had I best begin to serve God?--A. Just now: 'Remember\nNOW thy Creator,' NOW thou hast the gospel before thee, NOW thy\nheart is tender and will be soonest broken.\n\nQ. But if I follow my play and sports a little longer, may I not\ncome time enough?--A. I cannot promise thee that, for there be\nlittle graves in the churchyard; and who can tell but that thy\nyoung life is short; or if thou dost live, perhaps thy day of grace\nmay be as short as was Ishmael's of old: read also Proverbs 1:24-26.\n\nQ. But if I stay a little longer before I turn, I may have more\nwit to serve God than now I have, may I not?--A. If thou stayest\nlonger, thou wilt have more sin, and perhaps less wit: for the\nbigger sinner, the bigger fool (Prov 1:22).\n\nQ. If I serve God sometimes, and my sin sometimes, how then?--A.\n'No man can serve two masters.' Thou canst not serve God and thy\nsins (Matt 6:24). God saith, 'My Son, give me thine heart' (Prov\n23:26). Also thy soul and body are his; but the double-minded man\nis forbidden to think that he shall receive any thing of the Lord\n(1 Cor 6:20; James 1:7,8).\n\nQ. Do you find many such little children as I am, serve God?--A.\nNot many; yet some I do, Samuel served him being a child (1 Sam\n3:1). When Josiah was young he began to seek after the God of his\nfather David (2 Chron 34:3). And how kindly did our Lord Jesus\ntake it, to see the little children run tripping before him, and\ncrying, Hosannah to the Son of David? (Matt 21:15,16).\n\nQ. Then I am not like to have many companions if I thus young\nbegin to serve God, am I?--A. 'Strait is the gate, and narrow is\nthe way, which leadeth unto life, and few there be that find it'\n(Matt 7:14). Yet some companions thou wilt have. David counted\nhimself a companion of all them that love God's testimonies (Psa\n119:63). All the godly, though grey-headed, will be thy companions;\nyea, and thou shalt have either one or more of the angels of God\nin heaven to attend on, and minister for thee (Matt 18:10).\n\nQ. But I am like to be slighted, and despised by other little children,\nif I begin already to serve God, am I not?--A. If children be so\nrude as to mock the prophets and ministers of God, no marvel if\nthey also mock thee; but it is a poor heaven that is not worth\nenduring worse things than to be mocked for the seeking and\nobtaining of (2 Kings 2:23,24).\n\nQ. But how should I serve God? I do not know how to worship him.--A.\nThe true worshippers, worship God in spirit and truth (John 4:24;\nPhil 3:3).\n\nQ. What is meant by worshipping him in the spirit?--A. To worship\nhim in God's Spirit and in mine own; that is, to worship him,\nbeing wrought over in my very heart by the good Spirit of God, to\nan hearty compliance with his will (Rom 1:9, 6:17; Psa 101:1-3).\n\nQ. What is it to worship him in truth?--A. To do all that we do\nin his worship according to his word, for his word is truth, and\nto do it without dissimulation (Heb 8:5; John 17:17; Psa 26:6,\n108:19,20). You may take the whole thus, Then do you worship God\naright, when in heart and life you walk according to his word.\n\nQ. How must I do to worship him with my spirit and heart?--A. Thou\nmust first get the good knowledge of him. 'And thou, Solomon my\nson,' said David,' know thou the God of thy father, and serve him\nwith a perfect heart' (1 Chron 28:9). Mind you, he first bids know\nhim, and then serve him with a perfect heart.\n\nQ. Is it easy to get a true knowledge of God?--A. No; Thou must\ncry after knowledge, and lift up thy voice for understanding.\n'If thou seekest her as silver, and searchest for her as for hid\ntreasures; then shalt thou understand the fear of the Lord, and\nfind the knowledge of God' (Prov 2:4,5).\n\nQ. How comes it to be so difficult a thing to attain the true\nknowledge of God?--A. By reason of the pride and ignorance that\nis in us, as also by reason of our wicked ways (Psa 10:4; Eph\n4:18,19; Titus 1:16).\n\nQ. But do not every one profess that they know God?--A. Yes; but\ntheir supposed knowledge of him varieth as much as do their faces\nor complexions, some thinking he is this, and some that.\n\nQ. Will you shew me a little how they vary in their thoughts about\nhim?--A. Yes; Some count him a kind of an heartless God, that\nwill neither do evil nor good (Zeph 1:12). Some count him a kind\nof an ignorant and blind God, that can neither know nor see through\nthe clouds (Job 22:13). Some again count him an inconsiderable\nGod, not worth the enjoying, if it must not be but with the loss\nof this world, and their lusts (Job 21:9-15). Moreover, some think\nhim to be altogether such an one as themselves, one that hath as\nlittle hatred to sin as themselves, and as little love to holiness\nas themselves (Psa 50:21).\n\nQ. Are there any more false opinions of God?--A. Yes; There are\nthree other false opinions of God. 1. Some think he is all mercy\nand no justice, and that therefore they may live as they list (Rom\n3:8). 2. Others think he is all justice and no mercy, and that\ntherefore they had as good go on in their sins and be damned, as\nturn and be never the better (Jer 2:25). 3. Others think he is both\njustice and mercy, but yet think also, that his justice is such\nas they can pacify with their own good works, and save themselves\nwith their own right hand (Job 40:14); contrary to these scriptures\n(Habb 1:13; Isa 45:21).\n\nQ. How then shall I know when I have the true knowledge of God?--A.\nWhen thy knowledge of him and the holy Scriptures agree.\n\nQ. The Scriptures! Do not all false opinions of him flow from\nthe Scriptures?--A. No, in no wise; it is true, men father their\nerrors upon the Scriptures, when indeed they flow from the ignorance\nof their hearts (Eph 4:18).\n\nQ. But how if I do not understand the holy Bible, must I then go\nwithout the true knowledge of God?--A. His name is manifested by\nhis Word: the Scriptures are they that testify of him (John 17:6-8,\n5:39). And they are able to make the man of God perfect in all\nthings, and wise unto salvation through faith in Jesus Christ (2\nTim 3:15,16).\n\nQ. But what must one that knoweth not God do, to get the knowledge\nof God?--A. Let him apply his heart unto the Scriptures (Prov\n22:17, 23:12). 'As unto a light that shineth in a dark place,'\neven this world, 'until the day dawn, and the day star arise in\nhis heart' (2 Peter 1:19,20).\n\nQ. But how shall I know when I have found by the Scriptures the\ntrue knowledge of God?--A. When thou hast also found the true\nknowledge of thyself (Isa 6:5; Job 42:5).\n\nQ. What is it for me to know myself?--A. Then thou knowest thyself,\nwhen thou art in thine own eyes, a loathsome, polluted, wretched,\nmiserable sinner; and that not anything done by thee, can pacify\nGod unto thee (Job 42:5; Eze 20:43,44; Rom 7:24).[11]\n\n\nOf Confession of Sin.\n\nQ. You have shewed me, if I will indeed worship God, I must first\nknow him aright, now then to the question in hand, pray how must\nI worship him?--A. In confessing unto him (Neh 9:1-3).\n\nQ. What must I confess?--A. Thou must confess thy transgressions\nunto the Lord (Psa 32:5).\n\nQ. Was this the way of the godly of old?--A. Yes; Nehemiah confessed\nhis sins (Neh 1:6). David confessed his sins (Psa 32:5). Daniel\nconfessed his sins (Dan 9:4). And they that were baptized by John\nin Jordan confessed their sins (Matt 3:6).\n\nQ. What sins must I confess to God?--A. All sins whatsoever: for\n'He that covereth his sins shall not prosper, but whoso confesseth\nand forsaketh them shall have mercy' (Prov 28:13; 1 John 1:9).\n\nQ. But how if I do neither know nor remember all my sins?--A. Thou\nmust then search and try thy ways by the holy Word of God (Lam\n3:40; Psa 77:6).\n\nQ. But how if I do not make this search after my sins?--A. If thou\ndost not, God will; if thou dost not search them out and confess\nthem, God will search them out and charge them upon thee, and tear\nthee in pieces for them (Psa 50:21,22).\n\nQ. Where must I begin to confess my sins?--A. Where God beginneth\nto shew thee them. Observe, then, where God beginneth with conviction\nfor sin, and there begin thou with confession of it. Thus David\nbegan to confess, thus Daniel began to confess (2 Sam 12:7-14;\nDan 9:3-9).\n\nQ. What must I do when God hath shewed me any sin, to make right\nconfession thereof?--A. Thou must follow that conviction until it\nshall bring thee to the original and fountain of that sin, which\nis thine own heart (1 Kings 8:38; Psa 55:5).\n\nQ. Is my heart then the fountain and original of sin?--A. Yes;\n'For from within, out of the heart of men, proceed evil thoughts,\nadulteries, fornications, murders, thefts, covetousness, wickedness,\ndeceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.\nAll these evil things come from within, and defile the man' (Mark\n7:21,23).\n\nQ. When a man sees this, what will he think of himself?--A. Then\nhe will not only think but conclude, that he is an unclean\nthing, that his heart has deceived him, that it is most desperate\nand wicked, that it may not be trusted by any means, that every\nimagination and thought of his heart, naturally, is only evil,\nand that continually (Isa 64:6; Prov 28:26; Isa 44:20; Gen 6:5).\n\nQ. You have given me a very bad character of the heart, but how\nshall I know that it is so bad as you count it?--A. Both by the\ntext and by experience.\n\nQ. What do you mean by experience?--A. Keep thine eyes upon thy\nheart, and also upon God's word, and thou shalt see with thine own\neyes, the desperate wickedness that is in thine heart, for thou\nmust know sin by the law, that bidding, thee do one thing, and\nthy heart inclining to another (Rom 7:7-10).\n\nQ. May I thus then know my heart?--A. Yes, that is something of\nit, especially the carnality of thy mind, 'Because the carnal mind\nis enmity against God; for it is not subject to the law of God,\nneither indeed can be' (Rom 8:7).\n\nQ. Can you particularize some few things wherein the wickedness\nof the heart of man shews itself?--A. Yes; by its secret hankering\nafter sin, although the Word forbids it; by its deferring of\nrepentance; by its being weary of holy duties; by its aptness to\nforget God, by its studying to lessen and hide sin; by its feigning\nitself to be better than it is; by being glad when it can sin\nwithout being seen of men; by its hardening itself against the\nthreatenings and judgments of God; by its desperate inclinings\nto unbelief, atheism, and the like (Prov 1:24-26; Isa 43:22; Mal\n1:12,13; Ju 3:7; Jer 2:32; Psa 106:21; Hosea 2:13; Prov 30:20;\nJer 2:25; Rom 1:32, 2:5; Zeph 1:11-13).[12]\n\nQ. Is there any thing else to be done in order to a right confession\nof sin?--A. Yes: Let this conviction sink down into thy heart,\nthat God sees much more wickedness in thee than thou canst see in\nthyself. 'If our heart condemn us, God is greater than our heart,\nand knoweth all things' (1 John 3:20); besides, he hath set thy\nsecret sins in the light of his countenance (Psa 90:8).\n\nQ. Is there any thing else that must go to a right confession of\nsin?--A. Yes; In thy confessions thou must greaten and aggravate\nthy sin by all just circumstances.\n\nQ. How must I do that?--A. By considering against how much light\nand mercy thou hast sinned, against how much patience and forbearance\nthou hast sinned; also against what warnings and judgments thou\nhast sinned; and against how many of thine own vows, promises and\nengagements, thou hast sinned: these things heighten and aggravate\nsin (Ezra 9:10-14).\n\nQ. But what need I confess my sins to God, seeing he knows them\nalready?--A. Confession of sin is necessary, for many reasons.\n\nQ. Will you show me some of those reasons?--A. Yes; One is, by a\nsincere and hearty confession of sin thou acknowledgest God to be\nthy Sovereign Lord, and that he hath right to impose his law upon\nthee (Exo 20).\n\nQ. Can you show me another reason?--A. Yes; By confessing thy sin,\nthou subscribest to his righteous judgments that are pronounced\nagainst it (Psa 51:3,4).\n\nQ. Can you show me another reason?--A. Yes; By confessing of sin,\nthou showest how little thou deservest the least mercy from God.\n\nQ. Have you yet another reason why I should confess my sins?--A.\nYes; By so doing thou showest whether thy heart loves it, or hates\nit. He that heartily confesseth his sin, is like him who having\na thief or a traitor in his house, brings him out to condign\npunishment; but he that forbears to confess, is like him who\nhideth a thief or traitor against the laws and peace of our Lord\nthe King.\n\nQ. Give me one more reason why I should confess my sins to God?--A.\nHe that confesseth his sin, casteth himself at the feet of God's\nmercy, utterly condemns and casts away his own righteousness,\nconcludeth there is no way to stand just and acquit before God,\nbut by and through the righteousness of another; whether God is\nresolved to bring thee, if ever he saves thy soul (Psa 51:1-3; 1\nJohn 1:9; Phil 3:6-8).\n\nQ. What frame of heart should I be in when I confess my sins?--A.\nDo it HEARTILY, and to the best of thy power thoroughly. For to\nfeign, in this work, is abominable; to do it by the halves, is\nwickedness; to do it without sense of sin cannot be acceptable.\nAnd to confess it with the mouth, and to love it with the heart,\nis a lying unto God, and a provocation of the eyes of his glory.\n\nQ. What do you mean by feigning and dissembling in this work?--A.\nWhen men confess it, yet know not what it is; or if they think\nthey know it, do not conclude it so bad as it is; or when men ask\npardon of God, but do not see their need of pardon; this man must\nneeds dissemble.\n\nQ. What do you mean by doing it by the halves?--A. When men confess\nsome, but not all that they are convinced of; or if they confess\nall, yet labour in their confession to lessen it (Prov 28:13; Job\n31:33). Or when in their confession they turn not from all sin to\nGod, but from one sin to another (James 3:12). They turned, 'but\nnot to the most High,' none of them did exalt him (Hosea 7:16).\n\nQ. What is it to confess sin without the sense of sins?--A. To do\nit through custom, or tradition, when there is no guilt upon the\nconscience, now this cannot be acceptable.\n\nQ. What is it to confess it with the mouth and to love it with\nthe heart?--A. When men condemn it with their mouth, but refuse\nto let it go (Job 20:12,13; Jer 8:5); when 'with their mouth they\nshow much love, but their heart goeth after their covetousness'\n(Eze 33:31).\n\nQ. But I asked you what frame of heart I should be in, in my\nconfessions?--A. I have showed you how you should not be. Well,\nI will show you now what frame of heart becomes you in your\nconfessions of sin. Labour by all means for a sense of the evil\nthat is in sin.\n\nQ. What evil is there in sin?--A. No man with tongue can express\nwhat may by the heart be felt of the evil of sin;[13] but this\nknow, it dishonoureth God (Rom 2:23). It provoketh him to wrath\n(Eph 5:5,6). It damneth the soul (2 Thess 2:12).\n\nQ. What else would you advise me to in this great work?--A. When\nwe confess sin, tears, shame, and brokenness of heart becomes us\n(Jer 50:4; Isa 22:12; Psa 51:17; Jer 31:19).\n\nQ. What else becomes me in my confessions of sin?--A. Great\ndetestation of sin, with unfeigned sighs and groans, that express\nthou dost it heartily (Job 42:6; Eze 9:4; Jer 31:9).\n\nQ. Is here all?--A. No; Tremble at the word of God; tremble at\nevery judgment, lest it overtake thee; tremble at every promise,\nlest thou shouldest miss thereof: for, saith God, 'To this man\nwill I look, even to him that is poor and of a contrite spirit,\nand trembleth at my word' (Isa 66:2; Heb 4:1,2).\n\nQ. What if I cannot thus confess my sins?--A. Bewail the hardness\nof thy heart, keep close to the best preachers, remember that\nthou hangest over hell, by the weak thread of an uncertain life.\nAnd know, God counts it a great evil, not to be ashamed of, not\nto blush at sin (Isa 63:17; Jer 6:15, 8:12).\n\nQ. Are there no thanks to be rendered to God in confessions?--A.\nO Yes. Thank him that he hath let thee see thy sins, thank him\nthat he hath given thee time to acknowledge thy sins; thou mightest\nnow have been confessing in hell: thank him also that he hath so\nfar condescended as to hear the self-bemoaning sinner, and that\nhe hath promised, SURELY to have mercy upon such (Jer 31:18-20).\n\n\nOf Faith in Christ.\n\nQ. I am glad that you have instructed me into this part of the\nworship of God, I pray tell me also how else I should worship\nhim?--A. Thou must believe his word.\n\nQ. Is that worshipping of God?--A. Yes; 'After the way which they\ncall heresy, so worship I the God of my fathers, believing all\nthings which are written in the law and in the prophets,' &c.\n(Acts 24:14).\n\nQ. Why should believing be counted a part of God's worship?--A.\nBecause without faith it is impossible to please him (Heb 11:6).\n\nQ. Why not possible to please him without believing?--A. Because\nin all true worship, a man 'must believe that God is, and that he\nis a rewarder of them that diligently seek him.' Besides, he that\nworships God, must also of necessity believe his word, else he\ncannot worship with that reverence and fear that becomes him, but\nwill do it in a superstitious profane manner: 'For whatsoever is\nnot of faith is sin' (Rom 14:23).\n\nQ. But do not all believe as you have said?--A. 'That which is\nborn of the flesh is flesh: and that which is born of the Spirit\nis Spirit' (John 3:6). And again 'the children of the flesh, these\nare not the children of God: but the children of the promise are\ncounted for the seed' (Rom 9:8).\n\nQ. What do you mean by that?--A. Thou must be born twice before\nthou canst truly believe once (John 3:3,5).\n\nQ. How do you prove that?--A. Because believing is a christian\nact, and none are true Christians but those that are born again.\nBut I mean by believing, believing unto salvation.\n\nQ. Can you prove this?--A. Yes. They that believe in the name of\nChrist are such which are born 'not of blood, nor of the will of\nthe flesh, nor of the will of man, but of God' (John 1:13).\n\nQ. What is believing?--A. It is such an act of a gracious soul,\nas layeth hold on God's mercy through Christ (Acts 15:11).\n\nQ. Why do you call it an act of a gracious soul?--A. Because their\nminds are disposed that way, by 'the power of the Holy Ghost' (Rom\n15:13).\n\nQ. If such a poor sinner as I am would be saved from the wrath\nto come, how must I believe?--A. Thy first question should be on\nwhom must I believe? (John 9:35,36).\n\nQ. On whom then must I believe?--A. On the Lord Jesus Christ (Acts\n16:31).\n\nQ. Who is Jesus Christ that I might believe in him?--A. He is the\nonly begotten Son of God (John 3:16).\n\nQ. Why must I believe on him?--A. Because he is the Saviour of\nthe world (2 Peter 1:1; 1 John 4:14).\n\nQ. How is he the Saviour of the world?--A. By the Father's designation\nand sending: 'For God sent not his Son into the world to condemn\nthe world, but that the world through him might be saved' (John\n3:17).\n\nQ. How did he come into the world?--A. In man's flesh, in which\nflesh he fulfilled the law, died for our sins, conquered the devil\nand death, and obtained eternal redemption for us (Gal 4:4; Rom\n10:4, 8:3; Heb 2:14,15, 6:20).\n\nQ. But is there no other way to be saved but by believing in Jesus\nChrist?--A. 'There is none other name under heaven, given among\nmen, whereby we must be saved' (Acts 4:12); and therefore 'he that\nbelieveth not, shall be damned' (Mark 16:16; John 3:18,36).\n\nQ. What is believing on Jesus Christ?--A. It is a receiving of\nhim with what is in him, as the gift of God to thee a sinner (John\n1:12).\n\nQ. What is in Jesus Christ to encourage me to receive him?--A.\nInfinite righteousness to justify thee, and the Spirit without\nmeasure to sanctify thee (Isa 45:24,25; Dan 9:24; Phil 3:7-9; John\n3:34).\n\nQ. Is this made mine if I receive Christ?--A. Yes; If thou receive\nhim as God offereth him to thee (John 3:16).\n\nQ. How doth God offer him to me?--A. Even as a rich man freely\noffereth an alms to a beggar, and so must thou receive him (John\n6:32-35).\n\nQ. Hath he indeed made amends for sin? and would he indeed have me\naccept of what he hath done?--A. That he hath made amends for sin\nit is evident, because God, for Christ's sake, forgiveth thee. And\nit is as evident that he would have thee accept thereof, because\nhe offereth it to thee, and hath sworn to give thee the utmost\nbenefit, to wit, eternal life, if thou dost receive it; yea, and\nhath threatened thee with eternal damnation, if, after all this,\nthou shalt neglect so great salvation (Eph 4:32; Rom 3:24; Matt\n28:18-20; Acts 13:32-39; Heb 6:17,18, 2:3; Mark 16:16).\n\nQ. But how must I be qualified before I shall dare to believe in\nChrist?--A. Come sensible of thy sins, and of the wrath of God\ndue unto them, for thus thou art bid to come (Matt 11:28).\n\nQ. Did ever any come thus to Christ?--A. David came thus (Psa\n51:1-3); Paul and the jailor came thus (Acts 9:6, 16:30); also\nChrist's murderers came thus (Acts 2:37).\n\nQ. But doth it not seem most reasonable that we should first mend\nand be good?--A. The 'whole have no need of the physician, but\nthey that are sick'; Christ came 'not to call the righteous, but\nsinners to repentance' (Mark 2:17).\n\nQ. But is it not the best way, if one can, to mend first?--A. This\nis just as if a sick man should say, Is it not best for me to be\nwell before I go to the physician; or as if a wounded man should\nsay, When I am cured I will lay on the plaster.[14]\n\nQ. But when a poor creature sees its vileness, it is afraid to\ncome to Christ, is it not?--A. Yes; but without ground, for he\nhath said, 'Say to them that are of a fearful heart, Be strong,\nfear not': and 'to this man will I look, even to him that is poor\nand of a contrite spirit, and trembleth at my word' (Isa 35:4,\n66:2).\n\nQ. What encouragement can be given us thus to come?--A. The prodigal\ncame thus, and his father received him, and fell upon his neck\nand kissed him (Luke 15). Thus he received the Colossians, and\nconsequently all that are saved (Col 2:13).\n\nQ. Will you give me one more encouragement?--A. The promises are\nso worded, that they that are scarlet sinners, crimson sinners,\nblasphemous sinners, have encouragement to come to him with hopes of\nlife (Isa 1:18; Mark 3:28; John 6:37; Luke 24:42,43; Acts 13:26).\n\nQ. Shall every one that believeth be saved?--A. If they believe\nas the Scriptures have said, if the Scriptures be fulfilled in\ntheir believing (John 7:38; James 2:23).\n\nQ. What do you mean by that?--A. When faith, which a man saith\nhe hath, proveth itself to be of the right kind by its acts and\noperations in the mind of a poor sinner (James 2:19-23).\n\nQ. Why, are there many kinds of faith?--A. Yes. There is a faith\nthat will stand with a heart as hard as a rock; a short-winded\nfaith, which dureth for a while, and in time of temptation such\nfall away (Luke 8:13).\n\nQ. Is there any other kind of faith?--A. Yes. There is a faith that\nhath no more life in it than hath the body of a dead man (James\n2:26).\n\nQ. Is there yet another of these unprofitable faiths?--A. Yes. There\nis a faith that is of ourselves, and not of the special grace of\nGod (Eph 2:8).\n\nQ. Tell me if there be yet another?--A. There is a faith that\nstandeth 'in the wisdom of men,' and not 'in the power of God' (1\nCor 2:5).\n\nQ. Is here all?--A. No. There is a faith that seems to be holy,\nbut it will not do, because it is not the most holy faith (2 Peter\n2:9; Jude 20).\n\nQ. Alas! if there be so many kinds of faith that will not profit\nto salvation, how easy is it for me to be deceived?--A. It is easy\nindeed, and therefore the Holy Ghost doth in this thing so often\ncaution us, 'Be not deceived' (1 Cor 6:9). 'Let no man deceive\nyou' (Eph 5:6), and 'If a man think himself to be something when\nhe is nothing, he deceiveth himself' (Gal 6:3).\n\nQ. But is there no way to distinguish the right faith from that\nwhich is wrong?--A. Yes; and that by the manner of its coming and\noperation.\n\nQ. What do you mean by the manner of its coming?--A. Nay, you must\nmake two questions of this one; that is, what is it for faith to\ncome, and in what manner doth it come?\n\nQ. Well then, what is it for faith to come?--A. This word, faith\ncomes, supposeth thou wert once without it; it also supposeth that\nthou didst not fetch it whence it was; it also supposeth it hath\na way of coming (Gal 3:23-25).\n\nQ. That I was once without it, you intimated before, but must I\ntake it without proof for granted?--A. I will give you a proof or\ntwo: 'God hath concluded them all in unbelief' (Rom 11:32). And\nagain it is said, 'faith cometh' (Rom 10:17). And again, the Holy\nGhost insinuateth our estate to be dreadful 'before faith came'\n(Gal 3:23).\n\nQ. Why, how is it with men, before faith comes?--A. Without faith,\nor before faith comes, it is impossible to please God, for whether\ntheir actions be civil or religious, they sin in all they do. The\nsacrifice of the wicked is an abomination, and the ploughing of\nthe wicked is sin (Prov 21:4,27).\n\nQ. Is not this a very sad condition?--A. Yes; but this is not all,\nfor their present unbelief bindeth them over to wrath, by shutting\nthem up to the law; it also draweth them away from God, and will\ndrown them in everlasting damnation, if the grace of God prevent\nnot (Gal 3:23; Heb 3:17,18; John 3:36).\n\nQ. What if a man saw himself in this condition?--A. There are many\nsee themselves in this condition.\n\nQ. How came they to see it?--A. By the preaching and hearing the\nWord of God (John 16:8,9).\n\nQ. And what do such think of themselves?--A. They do not only\nthink, but know that in this condition they are 'without Christ,\nwithout hope, and without God in the world' (Eph 2:12).\n\nQ. Are not they happy that see not themselves in this condition?--A.\nYes. If they have seen themselves delivered therefrom by a work\nof faith in their souls, else not.\n\nQ. How do you mean?--A. I mean if they have seen themselves delivered\nfrom this state, by being by the Word and Spirit of God implanted\ninto the faith of Christ (Rom 11:17-19).\n\nQ. Are not they happy that are never troubled with this sad sight\nof their condition?--A. They are just so happy as is that man\nwho lieth fast asleep in his house while it is on fire about his\nears. Can a man be happy, that is ignorant that he is without God\nand Christ, and hope? Can a man be happy that is ignorant that\nhe is hanging over hell by the poor weak thread of an uncertain\nlife? For this is the state of such an one.[15]\n\nQ. But may not faith come to a man without he see himself to be\nfirst in this condition?--A. It is God's ordinary way to convince\nmen of this their sad condition before he revealeth to them the\nrighteousness of faith, or work faith in them to lay hold of that\nrighteousness (John 16:9-11; Gal 3:23-25).\n\nQ. How then do you conclude of them that never saw themselves\nshut up by unbelief under sin and the curse of God?--A. I will not\njudge them for the future, God may convert them before they die;\nbut at present their state is miserable: for because they are\nshut up and held prisoners by the law, by their lusts, and by the\ndevil, and unbelief; therefore they cannot so much as with their\nhearts desire that God would have mercy upon them, and bring them\nout of their snares and chains.\n\nQ. Then do you count it better for a man to see his condition by\nnature than to be ignorant thereof?--A. Better a thousand times\nto see it in this world than to see it in hell fire, for he must\nsee it there or here: now if he sees it here, this is the place\nof prayer; here is the preaching of the word, which is God's\nordinance, to beget faith. Besides, here God applieth promises\nof mercy to the desolate, and Christ also hath protested that he\nthat cometh to him he 'will in no wise cast out' (John 6:37).\n\nQ. I am convinced that I was once without faith, and also that I\ncannot fetch it, but pray tell me the way of its coming?--A. 'Faith\ncometh by hearing, and hearing by the Word of God' (Rom 10:17).\n\nQ. How by hearing?--A. God mixeth it with the Word when he absolutely\nintendeth the salvation of the sinner (Heb 4:2; Acts 13:48).\n\nQ. And how do men hear when faith is mixed with the Word?--A. They\nhear the Word, 'not as the word of men, but, as it is in truth, the\nWord of God, which effectually worketh also in you that believe'\n(1 Thess 2:13).\n\nQ. Pray tell me now the manner of its coming?--A. It comes through\ndifficulty, it comes gradually.\n\nQ. What are the difficulties which oppose it at its coming?--A.\nSense of unworthiness, guilt of conscience, natural reason,\nunbelief, and arguments forged in hell, and thence suggested by\nthe devil into the heart against it (Luke 5:8; Mark 9:24; Isa 6:5;\nRom 4:18-21).\n\nQ. How doth faith come gradually?--A. Perhaps at first it is but\nlike a grain of mustard-seed, small, and weak (Matt 17:20).\n\nQ. Will you explain it further?--A. Faith, at first, perhaps may\nhave its excellency lie in view only, that is, in seeing where\njustification and salvation is; after that it may step a degree\nhigher, and be able to say, it may be, or who can tell but I may\nobtain this salvation? again, it may perhaps go yet a step higher\nand arrive to some short and transient assurance (Heb 11:13; Joel\n2:13,14; Zeph 2:3; Psa 30:7).[16]\n\nQ. But doth faith come only by hearing?--A. It is usually begotten\nby the word preached, but after it is begotten, it is increased\nseveral ways. It is increased by prayer (Luke 17:5; Mark 9:24). It\nis increased by christian conference (Rom 1:12). It is increased\nby reading (Rom 16:25,26). It is increased by meditation (1 Tim\n4:12-16). It is increased by the remembrance of former experiences\n(Matt 16:8,9).\n\nQ. What do these things teach us?--A. They teach us, that the men\nof this world are very ignorant of, and as much without desire\nafter faith: they neither hear, nor pray, confer, nor read, nor\nmeditate for the sake of faith.\n\nQ. But you said even now, that this faith was distinguished from\nthat which profiteth not to salvation, as by the manner of its\ncoming, so by its operation: pray what is its operation?--A. It\ncauseth the soul to see in the light thereof, that there is no\nrighteousness in this world that can save the sinner (Isa 64:6).\n\nQ. How doth it give the soul this sight?--A. By giving him to\nunderstand the law, and his own inability to fulfil it (Gal 2:16).\n\nQ. And doth it always shew the soul where justifying righteousness\nis?--A. Yes. It shews that justifying righteousness is only to be\nfound in the Lord Jesus Christ, in what he hath done and suffered\nin the flesh (Isa 45:24,25; Phil 3:3-9).\n\nQ. How doth faith find this righteousness in Christ?--A. By the\nword, which is therefore called the word of faith, because faith,\nby that, findeth sufficient righteousness in him (Rom 10:6-9).\n\nQ. How else doth it operate in the soul?--A. It applieth this\nrighteousness to the sinner, and also helps him to embrace it (Rom\n3:21,22; 1 Cor 1:30; Gal 2:20).\n\nQ. How else doth it operate?--A. By this application of Christ,\nthe soul is quickened to life, spiritualized and made heavenly. For\nright faith quickeneth to spiritual life, purifies and sanctifies\nthe heart; and worketh up the man that hath it, into the image of\nJesus Christ (Col 2:12,13; Acts 15:9, 26:18; 2 Cor 3:18).\n\nQ. How else doth it operate?--A. It giveth the soul peace with\nGod through Jesus Christ (Rom 5:1).\n\nQ. Surely Christ is of great esteem with them that have this\nfaith in him, is he not?--A. Yes, Yes. Unto them therefore which\nbelieve he is precious, precious in his person, precious in his\nundertakings, precious in his Word (1 Peter 2:7, 1:18,19; 2 Peter\n1:3,4).\n\nQ. Can these people then, that have this faith, endure to have\nthis Christ spoken against?--A. O! No! This is a sword in their\nbones, and a burden that they cannot bear (Psa 42:10; Zeph 3:19).[17]\n\nQ. Doth it not go near them when they see his ways and people\ndiscountenanced?--A. Yes; and they also choose rather to be despised\nand persecuted with them, than to enjoy the pleasures of sin for\na season (Heb 11:24,25).\n\nQ. Do they not pray much for his second coming?--A. Yes, yes;\nthey would fain see him on this side the clouds of heaven, their\n'conversation is in heaven, from whence also they look for the\nSaviour, the Lord Jesus Christ' (Phil 3:20).\n\nQ. And do they live in this world as if he were to come presently?--A.\nYes; for his coming will be glorious and dreadful, full of mercy\nand judgment. 'The day of the Lord will come as a thief in the\nnight; in the which the heavens shall pass away with a great noise,\nand the elements shall melt with fervent heat, the earth also and\nthe works that are therein shall be burned up. Seeing then that\nall these things shall be dissolved, what manner of persons ought\nwe to be in all holy conversation and godliness' (2 Peter 3:10,11).\n\n\nOf Prayer.\n\nQ. Well, I am glad that you have shewed me that I must worship\nGod by confession of sin, and faith in Jesus Christ: Is there any\nother thing a part of the true worship of God?--A. Yes, several;\nI will mention only two more at this time.\n\nQ. What are they?--A. Prayer and self-denial.\n\nQ. Is prayer then a part of the worship of God?--A. Yes; a great\npart of it.\n\nQ. How do you prove that?--A. 'O come let us worship and bow down:\nlet us kneel before the Lord our maker' (Psa 95:6).\n\nQ. Is there another scripture proves it?--A. Yes; 'Then came she\nand worshiped him, saying, Lord, help me' (Matt 15:25).\n\nQ. What is prayer?--A. A sincere, sensible, affectionate pouring\nout of the soul to God in the name of Christ for what God hath\npromised (Prov 15:8; Jer 31:18,19; Psa 42:2-5; John 14:13,14; 1\nJohn 5:14).\n\nQ. Doth not every body pray?--A. No; 'The wicked, through the\npride of his countenance, will not seek after God: God is not in\nall his thoughts' (Psa 10:4).\n\nQ. What will become of them that do not pray?--A. They do not\nworship God, and he will destroy them; 'Pour out thy fury [said\nthe prophet] upon the heathen,--and upon the families that call\nnot on thy name' (Jer 10:25; Psa 79:6).\n\nQ. But seeing God knoweth what we want, why doth he not give us\nwhat we need, without praying?--A. His counsel and wisdom leadeth\nhim otherwise. 'Thus saith the Lord God, I will yet for this be\nenquired of by the house of Israel, to do it for them' (Eze 36:37).\n\nQ. Why will God have us pray?--A. Because he would be acknowledged\nby thee, that he is above thee, and therefore would have thee come\nto him as the mean come to the mighty. Thus Abraham came unto him\n(Gen 18:27,30).\n\nQ. Is there another reason why I should pray?--A. Yes. For by prayer\nthou acknowledgest, that help is not in thine own power (2 Chron\n20:6,12).\n\nQ. What reason else have you why I should pray?--A. By prayer thou\nconfessest that help is only in him (Psa 62:1).\n\nQ. What other reason have you?--A. By prayer thou confessest thou\ncanst not live without his grace and mercy (Matt 14:30; Heb 4:16).\n\nQ. Are all that pray heard of the Lord?--A. No; 'They looked,'\nthat is prayed, 'but there was none to save; even unto the Lord,\nbut he answered them not' (2 Sam 22:42).\n\nQ. To what doth God compare the prayers which he refuseth to\nanswer?--A. He compareth them to the howling of a dog (Hosea 7:14).\n\nQ. Who be they whose prayers God will not answer?--A. Theirs, who\nthink to be heard for their much speaking, and vain repetition\n(Matt 6:7).\n\nQ. Is there any other whose prayer God refuseth?--A. Yes; There\nare that ask and have not, because what they ask, they would spend\nupon their lusts (James 4:3).\n\nQ. Is there any other whose prayer God refuseth?--A. Yes; 'If I\nregard iniquity in my heart, the Lord will not hear me' (Psa\n66:18).[18]\n\nQ. Is the regarding of sin in our heart such a deadly hinderance\nto prayer?--A. 'Son of man,' saith God, 'these men have set up\ntheir idols in their heart, and have put the stumblingblock of\ntheir iniquity before their face; should I be enquired of at all\nby them? I will set my face against that man, and will make him\na sign and a proverb. And I will cut him off from the midst of my\npeople' (Eze 14:3,8).\n\nQ. Whose prayers be they that God will hear?--A. The prayers of\nthe poor and needy (Psa 34:6; Isa 41:17).\n\nQ. What do you mean by the poor?--A. Such as have poverty in spirit\n(Matt 5:3).\n\nQ. Who are they that are poor in spirit?--A. They that are sensible\nof the want and necessity of all those things of God, that prepare\na man to the kingdom of heaven.\n\nQ. What things are they?--A. Faith, hope, love, joy, peace, a new\nheart, the Holy Ghost, sanctification. See James 2:5; 2 Thessalonians\n2:16; Ezekiel 36:26,27.\n\nQ. What do you mean by the needy?--A. Those whose souls long and\ncannot be satisfied without the enjoyment of these blessed things\n(Psa 63:1, 119:20).\n\nQ. Will God hear the prayers of such?--A. Yes; 'For he satisfieth\nthe longing soul, and filleth the hungry soul with goodness' (Psa\n107:9).\n\nQ. How shall I know that I am one of those to whom God will give\nthese things?--A. If thou seest a beauty in them beyond the beauty\nof all other things (Psa 110:3).\n\nQ. How else shall I know [that] he heareth me?--A. If thou desirest\nthem for their beauty's sake (Psa 90:14,17).\n\nQ. How else should I know I shall have them?--A. When thy groanings\nafter them are beyond expression (Rom 8:26).[19]\n\nQ. How else should I know, and so be encouraged to pray?--A.\nWhen thou followest hard after God in all his ordinances for the\nobtaining of them (Isa 4:1,3, 64:5).\n\nQ. How else should I know?--A. When thou makest good use of that\nlittle thou hast already (Rev 3:8).\n\nQ. Are here all the good signs that my prayers shall be heard?--A.\nNo; there is one more without which thou shalt never obtain.\n\nQ. Pray what is that?--A. Thou must plead with God, the name and\nmerits of Jesus Christ, for whose sake only God giveth thee\nthese things. If we ask any thing in his name, he heareth us, and\nwhatsoever you ask the Father in my name, saith Christ I will do\nit (John 14:13,14).\n\nQ. Doth God always answer presently?--A. Sometimes he doth, and\nsometimes he doth not (Isa 30:19; Dan 10:12).\n\nQ. Is not God's deferring, a sign of his anger?--A. Sometimes it\nis not, and sometimes it is.\n\nQ. When is it no sign of his anger?--A. When we have not wickedly\ndeparted from him by our sins (Luke 18:7).\n\nQ. When is it a sign of his anger?--A. When we have backslidden,\nwhen we have not repented some former miscarriages (Hosea 5:14,15).\n\nQ. Why doth God defer to hear their prayers that hath not wickedly\ndeparted from him?--A. He loves to hear their voice, to try their\nfaith, to see their importunity, and to observe how they can\nwrestle with him for a blessing (Cant 2:14; Matt 15:22-28; Luke\n11:5-8; Gen 32:25-28).\n\nQ. But is not deferring to answer prayer a great discouragement to\npraying?--A. Though it is, because of our unbelief, yet it ought\nnot, because God is faithful. Therefore 'men ought always to pray,\nand not to faint' (Luke 18:1-8).[20]\n\n\nOf Self-Denial.\n\nQ. I am glad you have thus far granted my request: but you told\nme that there was another part of God's worship; pray repeat that\nagain?--A. It is self-denial.\n\nQ. Now I remember it well; pray how do you prove that self-denial\nis called a part of God's worship?--A. It is said of Abraham,\nthat when he went to offer up his son Isaac upon the altar for a\nburnt-offering, which was to him a very great part of self-denial,\nthat he counted that act of his worshipping God.\n\nQ. Will you be pleased to read the text?--A. Yes; 'And Abraham\nsaid unto his young men, Abide ye here with the ass; and I and\nthe lad will go yonder and worship,' &c. This now was when he was\na-going to slay Isaac (Gen 22:5).\n\nQ. What is self-denial?--A. It is for a man to forsake his ALL,\nfor the sake of Jesus Christ.\n\nQ. Will you prove this by a scripture or two?--A. Yes; 'Whosoever\nhe be of you that forsaketh not all that he hath, he cannot be my\ndisciple' (Luke 14:33).\n\nQ. Indeed this is a full place, can you give me one more?--A. Yes;\n'What things were gain to me, those I counted loss for Christ. Yea,\ndoubtless, and I count all things but loss for the excellency of\nthe knowledge of Christ Jesus my Lord: for whom I have suffered\nthe loss of all things, and do count them but dung, that I may\nwin Christ,' &c. (Phil 3:7,8).\n\nQ. These two are indeed a sufficient answer to my question; but pray\nwill you now give me some particular instances of the self-denial\nof them that have heretofore been the followers of Christ?--A.\nYes; Abel denied himself to the losing of his blood (Gen 4:8).\nAbraham denied himself to the losing of his country and his\nfather's house (Gen 12:1-4). Moses denied himself of a crown and\na kingdom, and of ease and tranquility (Heb 11:24-27). Joseph\ndenied himself of fleshly lusts (Gen 39:7-9).\n\nQ. But these men each of them denied themselves but of some things,\ndid they?--A. You see Abel lost all, his blood and all; Abraham\nlost his country to the hazard of his life (Gen 12:13). So did\nMoses in leaving the crown and kingdom (Heb 11:27). And Joseph in\ndenying his mistress (Gen 39:10-15).\n\nQ. Will you discourse a little particularly of self-denial?--A.\nWith all my heart.\n\nQ. First then, pray in what spirit must this self-denial be\nperformed?--A. It must be done in the spirit of faith, of love,\nand of a sound mind. Otherwise, if a man should sell all that he\nhath and give to the poor, and his body to be burnt besides, it\nwould profit him nothing (1 Cor 13:1-3).\n\nQ. Who are like to miscarry here?--A. They whose ends in self-denial\nare not according to the proposals of the gospel.\n\nQ. Who are they?--A. They that suffer through strife and vain-glory;\nor thus, they who seek in their sufferings the praise of men more\nthan the glory of Christ, and profit of their neighbour.\n\nQ. Who else are like to miscarry here?--A. They that have designs\nlike Ziba to ingratiate themselves by their pretended self-denial\ninto the affections of the godly, and to enrich themselves by this\nmeans (2 Sam 16:1-4).\n\nQ. Are there any other like to miscarry here?--A. Yes. They that\nby denying themselves think with the Pharisee, to make themselves\nstand more righteous in God's eyes than others (Luke 18:11,12).\n\nQ. Who else are in danger of miscarrying here?--A. They who have\nfainted in their works, they whose self-denial hath at last been\novercome by self-love (Gal 3:4, 6:9).\n\nQ. Shall I propound a few more questions?--A. If you please.\n\nQ. What then if a man promiseth to deny himself hereafter and not\nnow, is not this one step to this kind of worship?--A. No, by no\nmeans; for the reason why this man refuseth to deny himself now,\nis because his heart at present sticks closer to his lusts and\nthe world, than to God and Christ.[21]\n\nQ. Can you give me a Scripture instance to make this out?--A.\nYes; Esau never intended for ever to part with the blessing, he\nintended to have it hereafter; but God counted his not choosing\nof it at present, a despising of it, and a preferring of his lusts\nbefore it: and therefore when he would, God would not, but reject\nboth him and his tears (Gen 25:30-34; Heb 12:14-16).\n\nQ. How and if a man shall say thus, I am willing to deny myself\nin many things, though he cannot deny himself in all, is not this\none step in this part of this worship of God?--A. No, in no wise;\nfor this man doth, just like Saul, he will slay a part, and will\nkeep a part alive; the kingdom must be taken from him also (1 Sam\n15).\n\nQ. How if a man he willing to lose all but his life?--A. He that\n'will save his life shall lose it,' but he that 'will lose his\nlife for my sake,' saith Christ, 'shall keep it unto life eternal'\n(Matt 16:25; John 12:25).\n\nQ. How if a man has been willing to lose all that he hath, but\nis not now, will not God accept of his willingness in time past,\nthough he be otherwise now?--A. No; for the true disciple must\ndeny himself daily, take up his cross daily, and go after Jesus\nChrist (Luke 9:23).\n\nQ. But how if a man carrieth it well outwardly, so that he doth\nnot dishonour the gospel before men, may not this be counted\nself-denial?--A. No, if he be not right at heart; for though man\nlooketh on the outward appearance, God looketh at the heart (1\nSam 16:7).\n\nQ. But if I be afraid my heart may deceive me in this great work,\nif hard things come upon me hereafter, is there no way to find\nout whether it will deceive me then or no?--A. I will give you a\nfew answers to this question, and will shew you first whose heart\nis like to deceive him in this work.\n\nQ. Will you befriend me so much?--A. Yes. 1. He that makes not\ndaily conscience of self-denial, is very unlike to abide a disciple\nfor times to come, if difficult. Judas did not deny himself daily,\nand therefore fell when the temptation came (John 12:6).\n\nQ. Will you give me another sign?--A. Yes. He that indulgeth any\none secret lust under a profession, is not like to deny himself\nin all things for Christ.\n\nQ. Who are they that indulge their lusts?--A. They that make\nprovision for them, either in apparel, or diet, or otherwise (Rom\n13:12-14; Isa 3:6-24; Amos 6:3-6).\n\nQ. Who else do so?--A. They that excuse their sins, and keep them\ndisguised that they may not be reprehended, as Saul did, &c. (1\nSam 15:18-22).\n\nQ. Who else are they that indulge their lusts?--A. They that heap\nup to themselves such teachers as favour their lusts (2 Tim 4:3,4;\nIsa 30:10).\n\nQ. Who else do indulge their sins?--A. They that choose rather to\nwalk by the imperfect lives of professors than by the holy Word of\nGod: or thus, they that make the miscarriages of some good men an\nencouragement unto themselves to forbear to be exact in self-denial,\nthese eat up the sins of God's people as men eat bread (Hosea\n4:7-9).\n\nQ. Will you now shew me who are like to do this part of God's\nworship acceptably?--A. Yes; he whose heart is set against sin as\nsin, is like to deny himself acceptably (Rom 7:13,14).\n\nQ. Who else?--A. He that hath the sense and savour of forgiveness\nof sins upon his heart (2 Cor 5:14).\n\nQ. Who else is like to deny himself well?--A. He that hath his\naffections set upon things above, where Christ sitteth at the\nright hand of God (Col 3:1-5).\n\nQ. Who else is like to deny himself well for Christ?--A. He that\nseeth a greater treasure in self-denial, than in self-seeking (2\nCor 12:9-11; Heb 11:24-26).\n\nQ. Are there none other signs of one that is like to do this part\nof God's worship acceptably?--A. Yes; he that takes up his cross\ndaily, and makes Christ's doctrine his example (Luke 6:47,48; John\n12:25,26).\n\nQ. But how do you discover a man to be such a one?--A. He keepeth\nthis heart with all diligence, he had rather die than sin; ill\ncarriages of professors break his heart, nothing is so dear to\nhim as the glory of Christ (Prov 4:23; Num 11:15; Phil 3:18; Acts\n20:24).[22]\n\nQ. Pray, can yo give me some motive to self-denial?--A. Yes; the\nLord Jesus denied himself for thee; what sayest thou to that?\n\nQ. Wherein did Christ deny himself for me?--A. He left his heaven\nfor thee, he denied for thy sake to have so much of this world\nas hath a fox or a bird, and he spilt his most precious blood for\nthee (John 6:38; Luke 9:58; 2 Cor 8:9; Rev 1:5).\n\nQ. Can you give another motive to self-denial?--A. Yes; 'What shall\nit profit a man, if he shall gain the whole world, and lose his\nown soul?' (Mark 8:36).\n\nQ. But why doth God require self-denial of them that will be\nsaved?--A. God doth not require self-denial as the means to obtain\nsalvation, but hath laid it down as a proof of the truth of a\nman's affections to God and Christ.\n\nQ. How is self-denial a proof of the truth of a man's affections\nto God?--A. In that for the sake of his service, he leaveth all\nhis enjoyments in this world. Thus he proved Abraham's affections\n(Gen 22:12). Thus he proved Peter's affections (Matt 4:18-22)\nand thus he proved their affection that you read of in the gospel\n(Luke 9:57-73).\n\nQ. What reason else can you produce why God requireth self-denial?--A.\nSelf-denial is one of the distinguishing characters by which true\nChristians are manifested from the feigned ones: for those that\nare feigned, flatter God with their mouths, but their hearts seek\nthemselves; but the sincere, for the love that he hath to Christ,\nforsaketh all that he hath for his sake (Psa 78:36,37; Eze\n33:31,32).[23]\n\nQ. Is there yet another reason why God requireth self-denial of\nthem that profess his name?--A. Yes; because by self-denial the\npower and goodness of the truths of God are made manifest to the\nincredulous world. For they cannot see but by the self-denial\nof God's people, that there is such power, glory, goodness, and\ndesirableness in God's truth as indeed there is (Dan 3:16,28; Phil\n1:12,13).\n\nQ. Have you another reason why God requireth self-denial?--A. Yes;\nbecause self-denial prepareth a man, though not for the pardon\nof his sin, yet for that far more exceeding and eternal weight\nof glory, that is laid up only for them that deny all that they\nhave for the Lord Jesus, his name, and cause in this world (2 Cor\n4:8-10,17; 2 Thess 1:5,6).\n\nQ. Before you conclude, will you give me a few instances of the\nseverity of God's hand upon some professors, that have not denied\nthemselves when called thereto by him?--A. Yes, willingly; Lot's\nwife for but looking behind her towards Sodom, when God called\nher from it, was stricken from heaven, and turned into a pillar\nof salt; therefore remember Lot's wife (Gen 19:17,26; Luke 17:31,32).\n\nQ. Can you give me another instance?--A. Yes; Esau for not denying\nhimself of one morsel of meat was denied a share in the blessing,\nand could never obtain it after, though he sought it carefully\nwith tears (Gen 25:32-34; Heb 12:16,17).\n\nQ. Have you at hand another instance?--A. Yes; Judas for not denying\nhimself, lost Christ, his soul, and heaven: and is continued the\ngreat object of God's wrath among all damned souls (John 12:5,6;\nLuke 22:3-6; Matt 26:14-16; Acts 1:25).\n\nQ. Will you give me one more instance, and so conclude?--A. Yes;\nAnanias and Sapphira his wife, did for the want of self-denial,\npull upon themselves such wrath of God, that he slew them, while\nthey stood in the midst before the apostles (Acts 5:1-11).\n\n\nThe Conclusion.\n\nBefore I wind up this discourse, I would lay down these few things\nfor you to consider of, and meditate upon.\n\nI. Consider, that seeing every one by nature are accounted sinners;\nit is no matter whether thy actual sins be little or great, few\nor many, thy sinful nature hath already lain thee under the curse\nof the law.\n\nII. Consider, That therefore thou hast already ground for humiliation,\nsins to repent of, wrath to fly from, or a soul to be damned.\n\nIII. Consider, That time stays not for thee, and also that as\ntime goes, sin increaseth; so that at last the end of thy time,\nand the completing of thy sin, are like to come upon thee in one\nmoment.\n\nIV. Bring thy last day often to thy bedside, and ask thy heart,\nif this morning thou wast to die, if thou be ready to die or no.\n\nV. Know it is a sad thing to lie a dying, and to be afraid to\ndie; to lie a dying and not to know whither thou art going; to lie\na dying, and not to know whether good angels or bad must conduct\nthee out of this miserable world.\n\nVI. Be often remembering what a blessed thing it is to be saved,\nto go to heaven, to be made like angels, and to dwell with God\nand Christ to all eternity.\n\nVII. Consider how sweet the thought of salvation will be to thee\nwhen thou seest thyself in heaven, whilst others are roaring in\nhell.[24]\n\nThe Lord Jesus Christ be with thy spirit.\n\n\n\nFOOTNOTES:\n\n1. How awful the thought that persons should sit under so faithful\nand searching a ministry, and still remain in their sins. Is it\nso to the present day under a faithful ministry? then, Oh my soul,\nhow is it with thee?--Ed.\n\n2. A painful recollection of his long and cruel imprisonment for\nconscience sake led Bunyan to feel the value of liberty. Still he\nforcibly appeals to his reader on the necessity of private judgment\nin divine things. His twelve years' converse with God and his\nword in prison had confirmed his principles; while divine love\nhad swallowed up the fear of man.--Ed.\n\n3. Faith is the only principle that, by the power of the Holy Ghost,\ncan purify the heart. It leads the soul into holy communion with\na pure and holy God, and thus cleanses the heart.--Ed.\n\n4. All mankind, as born into the world, show, as soon as the mental\npowers open, aversion to God, to his purity, his law, his gospel;\nthe doctrines of grace and the work of the Spirit upon the heart.\nA solemn proof of the universal taint given by original sin.--Ed.\n\n5. By the word 'public' is to be understood a federal head, or the\nrepresentative of all his posterity. Adam's faith can only save\nhis own soul; his sin taints all his seed.--Ed.\n\n6. A state of hostility to God plunges the soul into mental darkness,\nrage, horror, anguish, despair, and endless and unutterable\nmisery and woe. How ought we to love the Lord Jesus for his GREAT\nsalvation!--Ed.\n\n7. It is a very modern custom to have the place of execution within\na city--formerly they were always without--their position being\nstill noted by the name 'Gallow Knowe,' the knoll or mound of the\ngallows; 'Gallowgate,' the gate or way leading to the gallows;\nand so on. Happily for the well-being of society, these exhibitions\nare less frequent than they formerly were.\n\n8. 'That servant which knew his lord's will, and prepared not\nhimself, neither did according to his will, shall be beaten with\nmany stripes' (Luke 12:47)--Ed.\n\n9. Which is the greatest sinner; he who invents scandal, or he who\nencourages the inventor to retail it? If there were no receivers,\nthere would be no thieves.--Ed.\n\n10. The terms in which this question is put, shows that the little\nchildren here intended were capable of repentance and faith. That\nBunyan believed, as Toplady did, the salvation of all that die in\ninfancy by the atonement of Christ, there can be no doubt. 'In my\nremarks on Dr. Rowell, I testified my firm belief that the souls\nof all departed infants are with God in glory.' See the Introduction\nto Toplady's Historic Proof.--Ed.\n\n11. The knowledge of ourselves as vile and abominable, hopeless\nand helpless, is an essential step towards our recovery. The next\nstep that leads to heaven, and lands us there, is to 'know the\nonly true God, and Jesus Christ whom he has sent,' as revealed in\nthe word of truth. 'This is eternal life.'--Ed.\n\n12. The unrenewed heart is the sink of sin, the fountain of pollution.\n'Out of the heart proceeds evil thoughts, murders, adulteries,\nfornications, thefts, false witness, blasphemies; these defile a\nman.' Create in us a clean heart, O God!--Ed.\n\n13. No poor soul was more severely visited with these feelings\nthan Bunyan. 'Now I beheld the condition of the dog and toad; and\ncounted the state of every thing that God had made far better than\nthis state of mine.'--Grace Abounding, No. 104.--Ed.\n\n14. How pointed and forcible is this illustration of the absurdity\nof neglecting the Physician of souls, when the malady of sin is\nfelt. The more desperate our disease, the faster we should fly to\nChrist for cure.--Ed.\n\n15. The awful condition of the unconverted consists in their being\nin a state of separation from God, insensible of that dismal state,\nutterly unable to extricate themselves out of it, and loathsome\nto God while they continue in it. Reader, do you recollect when\nthis was your state; if not, what hope is there that you have\npassed from death unto life?--Ed.\n\n16. The operation of faith is by steps. 'To open their eyes,' 'to\nturn them from darkness to light,' 'from power of Satan to God,'\n'forgiveness of sins,' 'the heavenly inheritance' (Acts 26:18).--Ed.\n\n17. Under a fear lest he had spoken against Christ, Bunyan thus\nexpresses his misery; 'I fell into a very deep pause about the\nmost fearful state my sin had brought me to; and, lifting up my\nhead, I saw as if the sun did grudge to give me light, and as if\nthe very stones in the street, and tiles upon the houses, did bend\nthemselves against me.'--Grace Abounding, No. 186.--Ed.\n\n18. 'The sacrifice of the wicked is an abomination to the Lord;\nbut the prayer of the upright is his delight. He loveth him that\nfolloweth after righteousness' (Prov 15:8,9). That our prayers\nmay be heard, the heart should be right with God, and our souls\nat peace with him through the Son of his love.--Mason.--Ed.\n\n19. These are parts of a Christian's experience, admirably\nillustrated in that extraordinary book by Bunyan, 'Grace Abounding\nto the Chief of Sinners.'--Ed.\n\n20. All-prevailing prayers must be offered up through the mediation of\nChrist, in obedience to God's command, with an eye to his glory,\nand for what is agreeable to his will and heavenly wisdom to grant.\n'Lifting up holy hands, without wrath and doubting' (1 Tim 2:8).\nGod's service must be in faith, love, and purity of heart.--Ryland.--Ed.\n\n21. How debased is the human heart, to delay one moment in giving\nup its poor all for Christ. In him dwells the fulness of the Godhead;\nhe has unsearchable riches of wisdom and knowledge to bestow;\nall-sufficient grace and strength, to enable us to do and suffer\nhis will; and everlasting glory at the close of our pilgrimage.--Ed.\n\n22. No tongue can utter, or heart conceive, the unspeakable reward\nwhich an unwearied, unfainting diligence in well-doing, attends\nthe humble believer; it begins in this world, and is consummated\nin endless glory.--Ed.\n\n23. Christian, you are not your own, you are bought with a price\nfar above all the treasures of the earth. You must not do as you\nplease, but study to do the will of your heavenly Father. The\nman who is bent upon doing his own will, renounces the name of\nChristian. REBEL against God is inscribed upon all who do not his\nwill.--Ed.\n\n24. How blessed is the hope of the Christian; full of life, power,\nand much assurance. The salvation by Christ is infinitely precious;\nit redeems the souls from all possible misery, and introduces\nit to the favour, love, and protection of almighty God, who will\nsave it from the ruins of time, till possessed of the riches of\neternity.--Ed.\n\n***\n\nSEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS.\n\nBY JOHN BUNYAN.\n\nLondon: Printed for Benjamin Alsop, at the Angel and Bible in the\nPoultry, 1684.\n\n\n\n\nADVERTISEMENT BY THE EDITOR.\n\nTHIS valuable treatise was first published in a pocket volume in\n1684, and has only been reprinted in Whitfield's edition of Bunyan's\nworks, 2 vols. folio, 1767.\n\nNo man could have been better qualified to give advice to sufferers\nfor righteousness' sake, than John Bunyan: and this work is\nexclusively devoted to that object. Shut up in a noisome jail,\nunder the iron hand of persecution, for nearly thirteen years, in\nthe constant fear of being hanged as a malefactor, for refusing\nconformity to the national liturgy, he well knew what sufferings\nwere, and equally well did he know the sources of consolation.\nIt was wisely ordered by Divine Providence, that before the king\npardoned him, he had a legal return under the hand and seal of the\nsheriff of Bedfordshire, certifying the reasons of this frightful\nimprisonment. This is entered in the minutes of the Privy Council\non the 8th and 15th of May, 1672; and it proves that he was thus\ncruelly punished for \"being at conventicles for nonconformity\" and\nfor no other cause. In this \"Advice\" we find his opinion on the\norigin of persecution--the instruments--the motives--its cruelty--with\ncautions, counsels, and support to the persecuted. He considers\npersecution a strange anomaly,--\"The reason is that Christianity\nis a harmless thing--that be it never so openly professed it hurts\nno man.\" Simple-hearted, honest John, thou dreamest. What wouldest\nthou have thought of a system by which all would have been taught\nto tag their laces and mend their own pots and kettles? What would\nhave become of thy trade as a brazier? Christianity teaches all\nmankind not to trust in those empirics who profess to cure souls\nfor Peter's pence, tithes, mortuaries, and profits; but to go by\nthemselves to the Great Physician, and he will pour in his wine\nand oil, his infallible remedies for a sin-sick soul, without\nmoney and without price. To Bunyan this was not only harmless to\nothers, but the most boundless mercy that God could bestow upon\nman. What could be more destructive to the hierarchy of popes,\ncardinals, and papal nuncios of the Latin, with the patriarchs,\narchimandrites, and papas of the Greek churches? A system by which\nall their services are dispensed with, and priestly and prelatic\npride is leveled with the dust. Can we wonder that those who\npreached the holy, humbling, self-denying doctrines of the cross,\nwere persecuted to the death? Bunyan's opinion is, that Satan\nis the author of persecution, by which he intended to root out\nChristianity. The whirlwind and the tempest drives away those who\nare not rooted and grounded in the faith, some of whom may have\nstood like stately cedars until the trying time of trial came.\nBut the humble Christian in such a season takes deeper root--a\nstronger grasp. Faith, his anchor, is sure and steadfast; it enters\neternity and heaven, where Satan can find no entrance to disturb\nits hold. In persecution, men are but the devil's tools, and little\nthink that they are doing his drudgery.\n\nThe man of God declares the truth in plain terms, \"No one is a\nChristian except he is born of God by the anointing of the Holy\nOne.\" Carnal men cannot endure this; and then \"the game begins,\"\nhow such troublesome fellows may be put out of the way, and their\nfamilies be robbed of their possessions to enrich the persecutors.\n\"The holy places, vestures, gestures--the shows and outward greatness\nof false religion, are in danger.\" Their sumptuous ceremonies,\nglorious ornaments, new-fashioned carriages,1 \"will fall before\nthe simplicity and majesty of truth.\" The Christian falls out with\nsin at home, and then with sinful ceremonies in divine worship.\nWith him all that is not prescribed in the word of God is forbidden.\nSentiments like these are a blow at the root of superstition with\nall its fraudful emoluments. Hence the storms of persecution which\nfall on the faithful followers of Christ. Antichrist declares the\nexcellency of human inventions to supply what he considers defects\nin God's system.\n\nSuch is the mad folly of the human heart! Dust and ashes find fault\nwith a system which is the perfection of wisdom, mercy, and love.\nAnd such their infatuation, that \"none must be suffered to live and\nbreathe that refuseth conformity thereto.\" Mr. Bunyan's cautions\nand counsels are full of peace--\"submission to the powers that\nbe.\" Pray for the persecutor--return good for his evil. He is in\nthe hand of God, who will soon level him with the dust, and call\nhis soul to solemn judgment. Although the sufferer's cause is good,\ndo not run yourself into trouble--Christ withdrew himself--Paul\nescaped by being lowered down the city wall in a basket. If they\npersecute you in one city, flee to another. \"A minister can quickly\npack up and carry his religion with him, and offer what he knows\nof his God to another people.\" God is the support of his persecuted\nones. \"His power in holding up some, his wrath in leaving of\nothers; his making of shrubs to stand, and his suffering of cedars\nto fall; his infatuating of the counsels of men, and his making\nof the devil to outwit himself; his giving of his presence to his\npeople, and his leaving of his foes in the dark; his discovering\nthe uprightness of the hearts of his sanctified ones, and laying\nopen the hypocrisy of others, is a working of spiritual wonders\nin the day of his wrath, and of the whirlwind and storm.\" \"Alas!\nwe have need of these bitter pills at which we so much winch and\nshuck. The physician has us in hand. May God by these try and\njudge us as he judges his saints, that we may not be condemned\nwith the world.\" Such were the feelings of John Bunyan after his\nlong sufferings; they are the fruits of a sanctified mind. Reader,\ngreat are our mercies--the arm of the persecutor is paralysed by\nthe extension of the knowledge of Christ. Still we have to pass\nthrough taunts and revilings, and sometimes the loss of goods; but\nwe are saved from those awful trials through which our pilgrim\nforefathers passed. May our mercies be sanctified, and may grace\nbe bestowed upon us in rich abundance, to enable us to pity and\nforgive those sects who, in a bye-gone age, were the tools of\nSatan, and whose habitations were full of cruelty.--GEO. OFFOR.\n\n\n\nTO THE CHRISTIAN READER. BELOVED, I thought it convenient, since\nmany at this day are exposed to sufferings, to give my advice\ntouching that to thee. Namely, that thou wouldest take heed to\nthyself, and keep thy soul diligently, and not suffer thyself to\nbe entangled in those snares that God hath suffered to be laid in\nthe world for some. Beware of \"men\" in the counsel of Christ \"for\nthey will deliver you up\" (Matt 10:17). Keep thou therefore within\nthe bounds of uprightness and integrity towards both God and man:\nfor that will fortify, that will preserve thee, if not from, yet\nunder the rage of men, in a comfortable and quiet frame of heart.\nWherefore do that, and that only, that will justify thy innocency,\nand that will help thee, not with forced speech, but with good\nconscience, when oppressed, to make thy appeals to God, and to\nthe consciences of all men.\n\nThis is the advice that, I thank God, I have taken myself: for I\nfind that there is nothing, next to God and his grace by Christ,\nthat can stand one in such stead, as will a good and harmless\nconscience.2\n\nI hope I can say that God has made me a Christian: and a Christian\nmust be a harmless man, and to that end, must embrace nothing but\nharmless principles. A Christian's business, as a Christian, is\nto believe in Jesus Christ, and in God the Father by him; and to\nseek the good of all about him, according as his place, state and\ncapacity in this world will admit, not meddling with other men's\nmatters, but ever following that which is good. A Christian is\na child of the kingdom of God, and that kingdom, take it as it\nbegins in grace, or as it is perfected in glory, is not of this\nworld but of that which is to come: and though men of old, as some\nmay now, be afraid of that kingdom: yet that kingdom will hurt\nno man, neither with its principles, nor by itself. To instance\nsomewhat, Faith in Christ: what harm can that do? A life regulated\nby a moral law, what hurt is in that? Rejoicing in spirit for the\nhope of the life to come by Christ, who will that harm? Nor is the\ninstituted worship of our Lord of any evil tendency, Christianity\nteaches us also to do our enemies good, to \"Bless them that hate\nus, and to pray for them that despitefully use us and persecute\nus,\" and what evil can be in that? This is the sum of the Christian\nreligion, as by the word may be plainly made appear: wherefore I\ncounsel thee to keep close to these things, and touch with nothing\nthat jostleth therewith.\n\nNor do thou marvel, thou living thus, if some should be so foolish\nas to seek thy hurt, and to afflict thee, because thy works are\ngood (1 John 3:12,13). For there is need that thou shouldest at\nsometimes be in manifold temptations, thy good and innocent life\nnotwithstanding (1 Peter 1:6). For, to omit other things, there\nare some of the graces of God that are in thee, that as to some\nof their acts, cannot shew themselves, nor their excellency, nor\ntheir power, nor what they can do: but as thou art in a suffering\nstate. Faith and patience, in persecution, has that to do, that\nto shew, and that to perform, that cannot be done, shewed, nor\nperformed any where else but there. There is also a patience of\nhope; a rejoicing in hope, when we are in tribulation, that is,\nover and above that which we have when we are at ease and quiet.\nThat also that all graces can endure, and triumph over, shall not\nbe known, but when, and as we are in a state of affliction. Now\nthese acts of our graces are of that worth and esteem with God,\nalso he so much delighteth in them: that occasion through his\nrighteous judgment, must be ministered for them to shew their\nbeauty, and what bravery 3 there is in them.\n\nIt is also to be considered that those acts of our graces, that\ncannot be put forth, or shew themselves in their splendour, but\nwhen we Christianly suffer, will yield such fruit to those whose\ntrials call them to exercise, that will, in the day of God, abound\nto their comfort, and tend to their perfection in glory (1 Peter\n1:7; 2 Cor 4:17).\n\nWhy then should we think that our innocent lives will exempt us\nfrom sufferings, or that troubles shall do us such harm? For verily\nit is for our present and future good that our God doth send them\nupon us. I count therefore, that such things are necessary for the\nhealth of our souls, as bodily4 pains and labour are for [the\nhealth of] the body. People that live high, and in idleness,\nbring diseases upon the body: and they that live in all fullness\nof gospel-ordinances, and are not exercised with trials, grow\ngross, are diseased and full of bad humours in their souls. And\nthough this may to some seem strange: yet our day has given us\nsuch an experimental proof of the truth thereof, as has not been\nknown for some ages past.\n\nAlas! we have need of those bitter pills, at which we so winch and\nshuck:5 and it will be well if at last we be purged as we should\nthereby. I am sure we are but little the better as yet, though\nthe physician has had us so long in hand. Some bad humours may\npossibly ere long be driven out: but at present the disease is so\nhigh, that it makes some professors fear more a consumption will\nbe made in their purses by these doses, than they desire to be\nmade better in their souls thereby. I see that I still have need\nof these trials; and if God will by these judge me as he judges\nhis saints, that I may not be condemned with the world, I will\ncry, Grace, grace for ever. The consideration also that we have\ndeserved these things, much6 silences me as to what may yet happen\nunto me. I say, to think that we have deserved them of God, though\nagainst men we have done nothing, makes me lay my hand upon my\nmouth, and causes me to hold my tongue. Shall we deserve correction?\nAnd be angry because we have it! Or shall it come to save us? and\nshall we be offended with the hand that brings it! Our sickness\nis so great that our enemies take notice of it; let them know too\nthat we also take our purges patiently. We are willing to pay for\nthose potions that are given us for the health of our body, how\nsick soever they make us: and if God will have us pay too for\nthat which is to better our souls, why should we grudge thereat?\nThose that bring us these medicines have little enough for their\npains: for my part, I profess, I would not for a great deal, be\nbound, for their wages, to do their work. True, physicians are for\nthe most part chargeable, and the niggards are too loth to part\nwith their money to them: but when necessity says they must either\ntake physic, or die: of two evils they desire to choose the least.\nWhy, affliction is better than sin, and if God sends the one to\ncleanse us from the other, let us thank him, and be also content\nto pay the messenger.\n\nAnd thou that art so loth to pay for thy sinning, and for the means\nthat puts thee upon that exercise of thy graces, as will be for\nthy good hereafter: take heed of tempting of God lest he doubleth\nthis potion unto thee. The child, by eating of raw fruit, stands\nin need of physic, but the child of a childish humour refuseth to\ntake the potion, what follows but a doubling of the affliction,\nto wit, frowns, chides, and further threatenings and a forcing\nof the bitter pills upon him. But let me, to persuade thee to lie\ndown and take thy potion, tell thee, it is of absolute necessity,\nto wit, for thy spiritual and internal health. For, First, Is\nit better that thou receive judgment in this world, or that thou\nstay for it to be condemned with the ungodly in the next? Second,\nIs it better that thou shouldest, as to some acts of thy graces,\nbe foreign, and a stranger, and consequently that thou shouldest\nlose that far more exceeding, and eternal weight of glory that is\nprepared as the reward thereof? or that thou shouldest receive it\nat the hand of God, when the day shall come that every man shall\nhave praise of him for their doings? Third, And I say again,\nsince chastisements are a sign of sonship, a token of love: and\nthe contrary a sign of bastardy, and a token of hatred (Heb 12:6-8;\nHosea 4:14). Is it not better that we bear those tokens and marks\nin our flesh that bespeak us to belong to Christ, than those that\ndeclare us to be none of his? For my part, God help me to choose\nrather to suffer affliction with the people of God, than to enjoy\nthe pleasures of sin for a season: and God of his mercy prepare\nme for his will. I am not for running myself into sufferings, but\nif godliness will expose me to them, the Lord God make me more\ngodly still: for I believe there is a world to come. But, Christian\nreader, I would not detain thee from a sight of those sheets in\nthy hand: only let me beg of thee, that thou wilt not be offended\neither with God, or men, if the cross is laid heavy upon thee.\nNot with God, for he doth nothing without a cause, nor with men,\nfor they are the hand of God: and will they, nill they; 7 they are\nthe servants of God to thee for good (Psa 17:14; Jer 24:5). Take\ntherefore what comes to thee from God by them, thankfully. If the\nmessenger that brings it is glad that it is in his power to do thee\nhurt, and to afflict thee; if he skips for joy at thy calamity:\nbe sorry for him; pity him, and pray to thy Father for him: he\nis ignorant and understandeth not the judgment of thy God, yea he\nsheweth by this his behavior, that though he, as God's ordinance,\nserveth thee by afflicting of thee: yet means he nothing less than\nto destroy thee: by the which also he prognosticates before thee\nthat he is working out his own damnation by doing of thee good.\nLay therefore the woeful state of such to heart, and render him\nthat which is good for his evil; and love for his hatred to thee;\nthen shalt thou shew that thou art acted by a spirit of holiness,\nand art like thy heavenly Father. And be it so, that thy pity\nand prayers can do such an one no good, yet they must light some\nwhere, or return again, as ships come loaden from the Indies, full\nof blessings into thine own bosom.\n\nAnd besides all this, is there nothing in dark providences, for\nthe sake of the sight and observation of which, such a day may be\nrendered lovely, when it is upon us? Is there nothing of God, of\nhis wisdom and power and goodness to be seen in thunder, and\nlightning, in hailstones? in storms? and darkness and tempests?\nWhy then is it said, he \"hath his way in the whirlwind and in the\nstorm\" (Nahum 1:3). And why have God's servants of old made such\nnotes, and observed from them such excellent and wonderful things.\nThere is that of God to be seen in such a day as cannot be seen\nin another. His power in holding up some, his wrath in leaving of\nothers; his making of shrubs to stand, and his suffering of cedars\nto fall; his infatuating of the counsels of men, and his making\nof the devil to outwit himself; his giving of his presence to his\npeople, and his leaving of his foes in the dark; his discovering\nthe uprightness of the hearts of his sanctified ones, and laying\nopen the hypocrisy of others, is a working of spiritual wonders\nin the day of his wrath, and of the whirlwind and storm. These\ndays! these days are the days that do most aptly give an occasion\nto Christians, of any, to take the exactest measures and scantlings\nof ourselves. We are apt to overshoot, in days that are calm, and\nto think ourselves far higher, and more strong than we find we be,\nwhen the trying day is upon us. The mouth of Gaal and the boasts\nof Peter were great and high before the trial came, but when that\ncame, they found themselves to fall far short of the courage they\nthought they had (Judg 9:38). We also, before the temptation comes,\nthink we can walk upon the sea, but when the winds blow, we feel\nourselves begin to sink. Hence such a time is rightly said to be a\ntime to try us, or to find out what we are, and is there no good\nin this? Is it not this that rightly rectifies our judgment about\nourselves, that makes us to know ourselves, that tends to cut off\nthose superfluous sprigs of pride and self-conceitedness, wherewith\nwe are subject to be overcome? Is not such a day, the day that\nbends us, humbleth us, and that makes us bow before God, for our\nfaults committed in our prosperity? and yet doth it yield no good\nunto us? we cold not live without such turnings of the hand of\nGod upon us. We should be overgrown with flesh, if we had not our\nseasonable winters. It is said that in some countries trees will\ngrow, but will bear no fruit, because there is no winter there.\nThe Lord bless all seasons to his people, and help them rightly\nto behave themselves, under all the times that go over them.\nFarewell. I am thine to serve thee in the gospel, JOHN BUNYAN.\n\nADVICE TO SUFFERERS.\n\n\"WHEREFORE LET THEM THAT SUFFER ACCORDING TO THE WILL OF GOD,\nCOMMIT THE KEEPING OF THEIR SOULS TO HIM IN WELL DOING, AS UNTO\nA FAITHFUL CREATOR\"--1 PETER 4:19.\n\nThis epistle was written to saints in affliction, specially those of\nthe circumcision, for whom this Peter was an apostle. And it was\nwritten to them to counsel, and comfort them in their affliction.\nTo counsel them as to the cause, for which they were in afflictions,\nand as to the right management of themselves, and their cause,\nunder their affliction. To comfort them also both with respect\nto their present help from God, and also with reference to the\nreward that (they faithfully continuing to the end) should of\nGod be bestowed upon them: all which we shall have occasion, more\ndistinctly, to handle in this following discourse. The text is a\nconclusion, drawn from the counsel and comfort which the apostle\nhad afore given them in their suffering state. As who should say,\nmy brethren, as you are now afflicted, so sufferings are needful\nfor you, and therefore profitable and advantageous: wherefore be\ncontent to bear them. And that you may indeed bear them with such\nChristian contentedness, and patience as becomes you; commit the\nkeeping of your souls to your God as unto a faithful Creator. \"Let\nthem that suffer according to the will of God, commit the keeping\nof their souls to him [in well doing,] as unto a faithful Creator.\"\n\nIn this conclusion, therefore, we have three things very fit for\nsufferers to concern themselves with. FIRST, A direction to a duty\nof absolute necessity. SECOND, A description of the persons, who\nare unto this, so necessary a duty, directed. THIRD, An insinuation\nof the good effect that will certainly follow to those that after\na due manner shall take this blessed advice.\n\nThe duty so absolutely necessary is, that sufferers \"commit\nthe keeping of their souls to God.\" The sufferers here intended,\nare those \"that suffer according to the will of God.\" The good\ninsinuated, that will be the effect of our true doing of this, is,\nwe shall find God \"a faithful Creator.\" [FIRST--THE DUTY TO WHICH\nSUFFERERS ARE DIRECTED.] We will first begin with the duty, that\nsufferers are here directed to, namely, the committing of their\nsouls to God. \"Let them--commit the keeping of their souls to him,\nin well doing.\"\n\nAnd I find two things in it that first call for explaining before\nI proceed. 1. What we must here understand by \"the soul.\" 2. What\nby \"committing\" the soul to God.\n\n1. For the first: \"The soul,\" here, is to be taken for that most\nexcellent part of man, that dwelleth in the body; that immortal,\nspiritual substance, that is, and will be capable of life, and\nmotion, of sense and reason; yea, that will abide a rational being,\nwhen the body is returned to the dust as it was. This is that great\nthing, that our Lord Jesus intends, when he bids his disciples in\na day of trial, fear him that can destroy both body and soul in\nhell (Luke 12:5). That great thing, I say, that he there cautions\nthem to take care of. According to Peter here, \"Let them commit\nthe keeping of their soul to him in well doing.\"\n\n2. Now to \"commit\" this soul to God, is to carry it to him, to\nlift it to him, upon my bended knees, and to pray him for the Lord\nJesus Christ's sake, to take it into his holy care, and to let it\nbe under his keeping. Also, that he will please to deliver it from\nall those snares that are laid for it, betwixt this and the next\nworld, and that he will see that it be forthcoming, safe and sound,\nat the great and terrible judgment, notwithstanding so many have\nengaged themselves against it. Thus David committed his soul to\nGod, when he said \"Arise, O Lord, disappoint him, cast him down:\ndeliver my soul, O Lord, from the wicked, which is thy sword\" (Psa\n17:13). And again, \"Be pleased, O Lord, to deliver me: O Lord,\nmake hast to help me. Let them be ashamed and confounded together\nthat seek after my soul to destroy it\" (Psa 40:13,14).\n\nThus, I have shewed you what the soul is, and what it is to commit\nthe soul to God. This then is the duty that the apostle here\nexhorteth the sufferers to, namely, to carry their soul to God,\nand leave it with him while they engage for his name in the world.\nNow from the apostle's exhortation to this great duty, I will draw\nthese following conclusions.\n\nConclusion First, That when persecution is raised against a people,\nthere is a design laid for the ruin of those people's souls. This,\nI say, doth naturally follow from the exhortation. Why else, need\nthey to commit the keeping of their souls to God. For by this\nword, \"Unto God to keep them,\" is suggested; there is that would\ndestroy them, and that therefore persecution is raised against\nthem. I am not so uncharitable, as to think, that persecuting\nmen design this. 8But I verily believe that the devil doth design\nthis, when he stirs them up to so sorry a work. In times of trial,\nsays Peter, \"your adversary the devil walketh about as a roaring\nlion, seeking whom he may devour\" (1 Peter 5:8).\n\nAlas! men in their acts of this nature, have designs that are\nlower, and of a more inferior rank. Some of them look no higher\nthan revenge upon the carcass; than the spoiling of their neighbour\nof his estate, liberty, or life; than the greatening of themselves\nin this world, by the ruins of those that they have power to spoil.\nTheir \"possessors slay them, and hold themselves not guilty: and\nthey that sell them say, Blessed be the Lord, for I am rich\" (Zech\n11:5).\n\nAy! But Satan will not be put off thus: it is not a bag of money,\nor the punishing of the carcass of such a people, that will please\nor satisfy him. It is the soul that he aims at; the ruin of the\nprecious soul that he hath bent himself to bring to pass. It is this\ntherefore that Peter here hath his heart concerned with. As, who\nshould say, My brethren, are you troubled and persecuted for your\nfaith? look to it, the hand of Satan is in this thing, and whatever\nmen drive at by doing as they do, the devil designs no less than\nthe damnation of your souls. Ware hawk, saith the falconer, when\nthe dogs are coming near her: especially if she be too much minding\nof her belly, and too forgetful of what the nature of the dog is.\nBeware Christian, take heed Christian; the devil is desirous to\nhave thee. And who could better give this exhortation than could\nPeter himself. Who for not taking heed as to this very thing, had\nlike by the devil to have been swallowed up alive: as is manifest\nto them that heedfully read, and consider how far he was gone,\nwhen that persecution was raised against his Master (Luke 22).\nWhen a tyrant goes to dispossess a neighbouring prince of what is\nlawfully his own: the men that he employeth at arms to overcome,\nand get the land, they fight for half-crowns, and the like, and\nare content with their wages: But the tyrant is for the kingdom,\nnothing will serve him but the kingdom.9 This is the case: Men\nwhen they persecute, are for the stuff, but the devil is for the\nsoul, nor will any thing less than that satisfy him. Let him then\nthat is a sufferer \"commit the keeping of his soul to God:\" lest\nstuff, and soul, and all be lost at once.\n\nConclusion Second, A second conclusion that followeth upon these\nwords, is this: That sufferers, if they have not a care, may be\ntoo negligent as to the securing of their souls with God, even\nwhen persecution is upon them. For these words, as they are an\ninstruction, so they are an awakening instruction; they call as to\npeople in danger; as to people, not so aware of the danger; or as\nunto a people that forget, too much, that their souls, and the ruin\nof them, are sought after by Satan, when trouble attends them for\nthe gospel sake. As, who should say, when troubles are upon you\nfor the gospel's sake, then take heed that you forget not to commit\nyour souls to the keeping of God. We are naturally apt with that\ngood man Gideon, to be threshing out our wheat, that we may hide\nit from the Midianites (Judg 6:11). But we are not so naturally apt\nto be busying ourselves to secure our souls with God. The reason\nis, for that we are more flesh than spirit, and because the voice\nof the world makes a bigger sound in our carnal mind, than the word\nof God doth. Wherefore Peter, here, calls upon us as upon men of\nforgetful minds, saying, Let them that suffer according to the\nwill of God, have a care of their souls, and take heed, that the\nfears of the loss of a little of this world, do not make them\nforget the fear of the losing of their souls. That sufferers are\nsubject to this, may appear by the stir and bustle that at such\na time they make to lock all up safe that the hand of man can\nreach,10 while they are cold, chill, remiss, and too indifferent\nabout the committing of their soul to God to keep it. This is seen\nalso, in that many, in a time of trouble for their profession,\nwill study more to deceive themselves by a change of notions, by\nlabouring to persuade their consciences to admit them to walk more\nat large, by hearkening to opinions that please and gratify the\nflesh, by adhering to bad examples, and taking evil counsels, than\nthey will to make straight steps for their feet: and to commit\nthe keeping of their souls to God. What shall I say, have there\nnot been many, that so long as peace has lasted, have been great\nswaggerers for religion, who yet so soon as the sun has waxed\nwarm, have flagged, have been discontented, offended, and turned\naway from him that speaketh from heaven? All which is because men\nare naturally apt to be more concerned for their goods, carnal\npeace, and a temporal life, than they are about securing of their\nsouls with God. Wherefore I say, these words are spoken to awaken\nus to the consideration of soul-concerns, and how that should be\nsafely lodged under the care, protection, and mercy of God, by\nour committing of it to him, for that purpose, by Jesus Christ\nour Lord.\n\nConclusion Third, Another conclusion that followeth upon this\nexhortation, is this: That persecution doth, sometimes, so hotly\nfollow God's people, as to leave them nothing but a soul to care\nfor. They have had no house, no land, no money, no goods, no life,\nno liberty, left them to care for. ALL IS GONE BUT THE SOUL.\nGoods have been confiscated, liberty has been in irons, the life\ncondemned, the neck in a halter, or the body in the fire. So then\nall, to such, has been gone, and they have had nothing left them\nto care for, but their soul. \"Let them commit the keeping of their\nsoul to God.\" This conclusion, I say, doth naturally flow from\nthe words. For that the apostle here doth make mention only of\nthe soul, as of that which is left, as of that which yet remains\nto the sufferer of all that ever he had. Thus they served Christ;\nthey left him nothing but his soul to care for. Thus they served\nStephen; they left him nothing but his soul to care for, and they\nboth cared for that, \"Father, into thy hands I commend my spirit,\"\nsaid Jesus (Luke 23:46). And, \"Lord Jesus, receive my spirit,\"\nsaid Stephen (Acts 7:59). As for all other things, they were gone.\nThey parted the very clothes of Christ among themselves before his\nface, even while he did hang pouring out his life before them,\nupon the tree. \"They parted my garments among them,\" said he,\n\"and upon my vesture did they cast lots\" (Matt 27:35; Mark 15:24;\nJohn 19:24). This also has oftentimes been the condition of later\nChristians, all has been gone, they have been stripped of all,\nnothing has been left them but \"soul\" to care for. Job said that he\nhad escaped with the skin of his teeth; and that is but a little:\nbut he doth not escape with so much, that loses all that he has,\nlife and all, we now except the soul. But,\n\nConclusion Fourth, Another thing that followeth from the words is\nthis; namely, That when the devil and wicked men have done what\nthey could, in their persecuting of the godly; they have yet had\ntheir souls at their own dispose. 11 They have not been able to\nrob them of their souls, they are not able to hurt their souls.\nThe soul is not in their power to touch, without the leave of God,\nand of him whose soul it is. \"And fear not them,\" saith Christ,\n\"which kill the body, but are not able to kill the soul\" (Matt\n10:28). This, I say, lies clear also in the text; for the exhortation\nsupposes, that whatever the sufferers, there made mention of, had\nlost, they had yet their souls at their own dispose. Let them that\nsuffer, even to the loss of goods, liberty, or life, \"commit the\nkeeping of their souls to God.\" As, who should say, though the\nenemy hath reached them to their all, and stripped them of their\nall, yet I know, that their soul is not among that all: For their\nsoul is yet free from them, at liberty, and may be disposed of,\neven as the sufferer will. Wherefore, let him commit the keeping\nof his soul to God, lest he also through his negligence or\ncarelessness be also spoiled of that. The sufferer, therefore,\nhath his soul at his own dispose, he may give that away to God\nAlmighty, in spite of all that the devil and the world can do. He\nmay, indeed, see men parting his land, his household stuff, yea,\nhis very raiment among themselves, but they cannot so dispose of\nhis soul.12 They \"have no more that they can do\" (Luke 12:4).\n\nConclusion Fifth, Another conclusion that followeth from these\nwords is this, That a man, when he is a sufferer, is not able to\nsecure his own soul from the hand of hell by any other means, but\nby the committing of the keeping thereof to God. Do you suffer?\nAre you in affliction for your profession? Then keep not your\nsoul in your own hand, for fear of losing that with the rest. For\nno man \"can keep alive his own soul\" (Psa 22:29). No, not in the\ngreatest calm; no, not when the lion is asleep: how then should\nhe do it at such a time, when the horrible blast of the terrible\nones shall beat against his wall. The consideration of this was\nthat that made holy Paul, who was a man upon whom persecution\ncontinually attended, commit his soul to God (Acts 20:22-24; 2 Tim\n1:12). God, as I shall shew you by and by, is he, and he alone\nthat is able to keep the soul, and deliver it from danger. Man\nis naturally a self-deceiver, and therefore is not to be trusted,\nany farther than as the watchful eye of God is over him. But as\nto his soul, he is not to be trusted with that at all, that must\nbe wholly committed to God, left altogether with him; laid at\nhis feet, and he also must take the charge thereof, or else it is\ngone, will be lost, and will perish for ever and ever. Wherefore\nit is a dangerous thing for a man that is a sufferer, to be a senseless\nman, as to the danger that his soul is in, and a prayerless man,\nas to the committing of the keeping of it to God. For he that\nis such, has yet his soul, and the keeping thereof, in his own\ndeceitful hand. And so has he also that stays himself upon his\nfriends, upon his knowledge, the promise of men, or the mercy of\nhis enemies, or that has set in his mind a bound to himself, how\nfar he will venture for religion, and where he will stop. This\nis the man that makes not God his trust, and that therefore will\nsurely fall in the day of his temptation. Satan, who now hunteth\nfor the precious soul to destroy it, has power, as well as policy,\nbeyond what man can think. He has power to blind, harden, and to\nmake insensible, the heart. He also can make truth in the eyes of\nthe suffering man, a poor, little, and insignificant thing. Judas\nhad not committed the keeping of his soul to God, but abode in\nhimself, and was left in his tabernacle: and you by and by see\nwhat a worthy price he set upon himself, his Christ, and heaven,\nand all. All to him was not now worth thirty pieces of silver.\n\nAnd as he can make truth in thy esteem to be little, so he can make\nsufferings great, and ten times more terrible, than he that hath\ncommitted the keeping of his soul to God shall ever find them.\nA jail shall look as black as hell, and the loss of a few stools\nand chairs, as bad as the loss of so many bags of gold. 13 Death\nfor the Saviour of the world, shall seem to be a thing both\nunreasonable and intolerable. Such will choose to run the hazard\nof the loss of a thousand souls, in the way of the world, rather\nthan the loss of one poor, sorry, transitory life for the holy\nWord of God. But the reason, as I said, is, they have not committed\nthe keeping of their soul to God. For he that indeed has committed\nthe keeping of his soul to that great one, has shaken his hands of\nall things here. Has bid adieu to the world, to friends, and life:\nand waiteth upon God in a way of close keeping to his truth, and\nwalking in his ways, having counted the cost, and been persuaded\nto take what cup God shall suffer the world to give him for so\ndoing.\n\nConclusion Sixth, Another conclusion that followeth from these\nwords, is, That God is very willing to take the charge and care\nof the soul (that is committed unto him) of them that suffer for\nhis sake in the world. If this were not true, the exhortation\nwould not answer the end. What is intended by, \"Let him commit the\nkeeping of his soul to God,\" but that the sufferer should indeed\nleave that great care with him; but if God be not willing to\nbe concerned with such a charge, what bottom14 is there for the\nexhortation? But the exhortation has this for its bottom, therefore\nGod is willing to take the charge and care of the soul of him\nthat suffereth for his name in this world. \"The Lord redeemeth the\nsoul of his servants: and none of them that trust in him shall\nbe desolate\" (Psa 34:22; 1 Sam 25:28,29). None, not one that\ncommitteth his soul to God's keeping in a way of well doing, but\nshall find him willing to be concerned therewith. Ay, this, saith\nthe sufferer, if I could believe this, it would rid me of all my\nfears. But I find myself engaged for God, for I have made a profession\nof his name, and cannot arrive to this belief that God is willing\nto take the charge and care of my soul. Wherefore I fear, that if\ntrials come so high, as that life, as well as estate, must go, that\nboth life, and estate, and soul, and all will be lost at once.\n\nWell, honest heart, these are thy fears, but let them fly away, and\nconsider the text again, \"Let them that suffer according to the\nwill of God, commit the keeping of their souls to him,--as unto\na faithful Creator.\" These are God's words, Christ's words, and\nthe invitation of the Holy Ghost. When, therefore, thou readest\nthem, be persuaded that thou hearest the Father, and the Son, and\nthe Holy Ghost, all of them jointly and severally speaking to thee\nand saying, Poor sinner, thou art engaged for God in the world,\nthou art suffering for his Word: leave thy soul with him as with\none that is more willing to save it, than thou art willing he\nshould: act faith, trust God, believe his Word, and go on in thy\nway of witness-bearing for him, and thou shalt find all well, and\naccording to the desire of thy heart at last. True, Satan will\nmake it his business to tempt thee to doubt of this, that thy way\nbe made yet more hard and difficult to thee. For he knows that\nunbelief is a soul-perplexing sin, and makes that which would\notherwise be light, pleasant, and easy, unutterably heavy and\nburdensome to the sufferer. Yea, this he doth in hope to make\nthee at last, to cast away thy profession, thy cause, thy faith,\nthy conscience, thy soul, and all. But hear what the Holy Ghost\nsaith again: \"He shall spare the poor and needy, and shall save\nthe souls of the needy. He shall redeem their soul from deceit and\nviolence: and precious shall their blood be in his sight\" (Psa\n72:13,14). These words also are spoken for the comfort of sufferers,\nver. 12. \"For he shall deliver the needy when he crieth; the poor\nalso, and him that hath no helper.\" Wherefore, let them that are\nGod's sufferers, pluck up a good heart; let them not be afraid to\ntrust God with their souls, and with their eternal concerns. Let\nthem cast all their care upon God, for he careth for them (1 Peter\n5:7).\n\nBut I am in the dark.\n\nI answer, never stick at that. It is most bravely done, to trust\nGod with my soul in the dark, and to resolve to serve God for\nnothing, rather than give out. Not to see, and yet to believe, and\nto be a follower of the Lamb, and yet to be at uncertainty, what\nwe shall have at last, argues love, fear, faith, and an honest\nmind, and gives the greatest sign of one that hath true sincerity\nin his soul. It was this that made Job and Peter so famous, and\nthe want of it that took away much of the glory of the faith of\nThomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe,\nverily, that God is ready, willing, yea, that he looks for, and\nexpects that thou who art a sufferer shouldest commit the keeping\nof thy soul to him, as unto a faithful Creator.\n\nConclusion Seventh. Another conclusion that followeth from these\nwords is this, namely, That God is able, as well as willing, to\nsecure the souls of his suffering saints, and to save them from\nthe evil of all their trials, be they never so many, divers, or\nterrible. \"Let him commit the keeping of his soul to God,\" but to\nwhat boot, if he be not able to keep it in his hand, and from the\npower of him that seeks the soul to destroy it? But \"my Father\nwhich gave them me,\" saith Christ, \"is greater than all; and no\nman is able to pluck them out of my Father's hand\" (John 10:29).\nSo then there can be no sorrow, affliction, or misery invented,\nby which the devil may so strongly prevail, as thereby to pluck\nthe soul out of the hand of him who has received it, to keep it\nfrom falling, and perishing thereby. The text therefore supposeth\na sufficiency of power in God to support, and a sufficiency of\ncomfort and goodness to embolden the soul to endure for him: let\nSatan break out, and his instruments too, to the greatest degree\nof their rage and cruelty.\n\n1. There is in God a sufficiency of power to keep them that have\nlaid their soul at his foot to be preserved. And hence he is called\nthe soul-keeper, the soul-preserver, (Prov 24:12) \"The Lord is thy\nkeeper: the Lord is thy shade upon thy right hand. The sun shall\nnot smite thee by day, nor the moon by night. The Lord shall\npreserve thee from all evil: he shall preserve thy soul\" (Psa\n121:5-7). \"The sun shall not smite thee\": that is, persecution\nshall not dry and wither thee away to nothing (Matt 13:6,21). But\nthat notwithstanding, thou shalt be kept and preserved, carried\nthrough and delivered from all evil. Let him therefore commit the\nkeeping of his soul to him, if he is in a suffering condition,\nthat would have it secured and found safe and sound at last. For,\n\n(1.) Then thine own natural weakness, and timorousness shall not\novercome thee.--For it shall not be too hard for God. God can\nmake the most soft spirited man as hard as an adamant, harder than\nflint, yea harder than the northern steel. \"Shall iron break the\nnorthern iron and the steel?\" (Jer 15:12). The sword of him is\n[used] in vain that lays at a Christian, when he is in the way of\nhis duty to God: if God has taken to him the charge and care of\nhis soul, he can shoe him with brass, and make his hoofs of iron\n(Deut 33:25). \"He can strengthen the spoiled against the strong,\nso that the spoiled shall come against the fortress\" (Amos 5:8;\nEze 13:9).\n\nHe can turn thee into another man, and make thee that which thou\nnever wast. Timorous Peter, fearful Peter, he could make as bold\nas a lion. He that at one time was afraid of a sorry girl, he could\nmake at another to stand boldly before the council (Matt 26; Acts\n4:13). There is nothing too hard for God. He can say to them that\nare of a fearful heart, \"Be strong, fear not\" (Isa 35:4). He can\nsay, Let the weak say I am strong; by such a word, by which he\ncreated the world (Zech 12:8).\n\n(2.) Thine own natural darkness and ignorance shall not cause thee\nto fall; thy want of wit he can supply.--He can say to the fools,\nbe wise; not only by way of correction, but also by way of\ninstruction too. He \"hath chosen the foolish things of the world\nto confound the wise;--yea, things which are despised,--and things\nwhich are not, hath God chosen to bring to nought things that are\"\n(1 Cor 1:27,28). Wisdom and might are his: and when, and where\nhe will work, none can at all withstand him. He can give thee the\nSpirit of wisdom and revelation in the knowledge of his Son (Eph\n1:17). Yea, to do this, is that which he challengeth, as that\nwhich is peculiar to himself. \"Who hath put wisdom in the inward\nparts? or who hath given understanding to the heart?\" (Job 38:36).\nAnd that he will do this that he hath promised, yea, promised to\ndo it to that degree, as to make his, that shall be thus concerned\nfor him, to top, and overtop all men that shall them oppose. I, saith\nhe, \"will give you a mouth and wisdom, that all your adversaries\nshall not be able to gainsay nor resist\" (Luke 21:15).\n\n(3.) Thine own doubts and mistrusts about what he will do, and about\nwhither thou shalt go, when thou for him hast suffered awhile, he\ncan resolve, yea, dissolve, crush, and bring to nothing.--He can\nmake fear flee far away: and place heavenly confidence in its room.\nHe can bring invisible and eternal things to the eye of thy soul,\nand make thee see that in those things in which thine enemies shall\nsee nothing, that thou shalt count worth the loss of ten thousand\nlives to enjoy. He can pull such things out of his bosom, and\ncan put such things into thy mouth; yea, can make thee choose to\nbe gone, though through the flames, than to stay here and die in\nsilken sheets. Yea, he can himself come near and bring his heaven\nand glory to thee. The Spirit of glory and of God resteth upon\nthem that are but reproached for the name of Christ (1 Peter 4:14).\nAnd what the Spirit of glory is, and what is his resting upon his\nsufferers, is quite beyond the knowledge of the world, and is but\nlittle felt by saints at peace. They be they that are engaged,\nand that are under the lash of Christ; they are they, I say, that\nhave it and that understand something of it.\n\nWhen Moses went up the first time into the mount to God, the people\nreproached him for staying with him so long, saying, \"As for this\nMoses,--we wot not what is become of him\" (Exo 32:1). Well, the\nnext time he went up thither, and came down, the Spirit of glory\nwas upon him; his face shone, though he wist it not, to his honour,\nand their amazement (Exo 34:29-35). Also while Stephen stood before\nthe council to be accused, by suborned men, \"All that sat in the\ncouncil, looking steadfastly on him, saw his face as it had been\nthe face of an angel\" (Acts 6:15). Those that honour God, he will\nhonour, yea, will put some of his glory upon them, but they shall\nbe honoured. There is none can tell what God can do. He can make\nthose things that in themselves are most fearful and terrible\nto behold, the most pleasant, delightful, and desirable things.\nHe can make a jail more beautiful than a palace; restraint, more\nsweet by far than liberty. And \"the reproach of Christ greater\nriches than the treasures in Egypt\" (Heb 11:26). It is said of\nChrist, That \"for the joy that was set before him, he endured the\ncross, despising the shame\" (Heb 12:2). But,\n\n2. As there is in God a sufficiency of power to uphold, so there\nis in him also a sufficiency of comfort and goodness to embolden\nus: I mean communicative comfort and goodness. Variety of, and\nthe terribleness that attends afflictions, call, not only for the\nbeholding of things, but also a laying hold of them by faith and\nfeeling; now this also is with God to the making of HIS to sing in\nthe night. Paul and Silas sang in prison, the apostles went away\nfrom the council rejoicing, when they had shamefully beaten them for\ntheir preaching in the temple (Acts 5). But whence came this but\nfrom an inward feeling by faith of the love of God, and of Christ,\nwhich passeth knowledge? Hence he says to those under afflictions,\n\"Fear none of those things which thou shalt suffer\" (Rev 2:10).\nThere are things to be suffered, as well as places to suffer in;\nand there are things to be let into the soul for its emboldening,\nas well as things to be showed to it (Rom 5:5).\n\nNow the things to be suffered are many, some of which are thus counted\nup: \"They were tortured,--had cruel mockings and scourgings;--they\nwere stoned, were sawn asunder, were slain with the sword,--were\ntempted;--they wandered about in sheep-skins, and goat-skins,\nbeing destitute, afflicted, tormented\" (Heb 11:35-37). These are\nsome of the things that good men of old have suffered for their\nprofession of the name of Jesus Christ. All which they were enabled\nby him to bear, to bear with patience; to bear with rejoicing;\n\"knowing in themselves that they had in heaven a better, and an\nenduring substance\" (Heb 10:32-34). And it is upon this account\nthat Paul doth call to mind the most dreadful of his afflictions,\nwhich he suffered for the gospel sake with rejoicing; and that he\ntells us that he was most glad, when he was in such infirmities.\nYea, it is upon this account that he boasteth, and vaunteth it\nover death, life, angels, principalities, powers, things present,\nthings to come, height, depth, and every other creature: for he\nknew that there was enough in that love of God, which was set on\nhim through Christ, to preserve him, and to carry him through all\n(2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand\ninstances might be given; and that God will still do thus, for\nthat we have his faithful promise (Isa 43:2; 1 Cor 10:13).\n\nTo the adversaries of the church these things have also sometimes\nbeen shewed, to their amazement and confusion. God shewed to the\nking of Babylon that he was with the three children in the fiery\nfurnace (Dan 3:24). God shewed to the king of Babylon again, that\nhe would be where HIS were, though in the lion's den (6:24).\n\nAlso, in later days, whoso reads Mr. Fox's Acts and Monuments, will\nalso find several things to confirm this for truth. God has power\nover all plagues, and therefore can either heighten, or moderate\nand lessen them at pleasure. He has power over fire, and can take\naway the intolerable heat thereof. This those in the Marian days\ncould also testify, namely, Hauks and Bainham, and others, who\ncould shout for joy, and clap their hands in the very flames for\njoy. God has power over hunger, and can moderate it, and cause\nthat one meal's meat shall go as far as forty were wont to do.\nThis is witness in Elias, when he went for his life to the mount\nof God, being fled from the face of Jezebel (1 Kings 19:8). And\nwhat a good night's lodging had Jacob when he fled from the face\nof his brother Esau: when the earth was his couch, the stone15\nhis pillow, the heavens his canopy, and the shades of the night\nhis curtains16 (Gen 27:12-16).\n\nI can do all things, said Paul, through Christ strengthening\nme. And again, I take pleasure in infirmities, in reproaches, in\nnecessities, in persecutions, in distresses for Christ's sake. But\nhow can that be, since no affliction for the present seems joyous?\nI answer, though they be not so in themselves, yet Christ, by\nhis presence, can make them so: for then his power rests upon us.\nWhen I am weak, saith he, then I am strong; then Christ doth in\nme mighty things: for my strength, saith Christ, is made perfect\nin weakness; in affliction, for the gospel sake.\n\nFor when my people are afflicted and suffer great distress for\nme, then they have my comforting, supporting, emboldening, and\nupholding presence to relieve them: an instance of which you have\nin the three children and in Daniel, made mention of before. But\nwhat, think you, did these servants of the God of Jacob feel, feel\nin their souls, of his power and comforting presence when they,\nfor his name, were suffering of the rage of their enemies,--while,\nalso, one, like the Son of God, was walking in the fire with the\nthree; and while Daniel sat and saw that the hands of the angels\nwere made muzzles for the lions' mouths.\n\nI say, was it not worth being in the furnace and in the den to see\nsuch things as these? O! the grace of God, and his Spirit and power\nthat is with them that suffer for him, if their hearts be upright\nwith him; if they are willing to be faithful to him; if they have\nlearned to say, here am I, whenever he calls them, and whatever\nhe calls them to. \"Wherefore,\" when Peter saith, \"let them that\nsuffer according to the will of God, commit the keeping of their\nsouls to him in well-doing, as unto a faithful Creator.\" He concludes,\nthat how outrageous, furious, merciless, or cruel soever the enemy\nis, yet there, with him, they shall find help and succour, relief\nand comfort; for God is able to make such as do so, stand.\n\nConclusion Eighth. We will now come to touch upon that which may\nmore immediately be called the reason of this exhortation; for,\nalthough all these things that have been mentioned before may, or\nmight be called reasons of the point, yet there are those, in my\njudgment, that may be called reasons, which are yet behind. As,\n\n1. Because, when a man has, by faith and prayer, committed the\nkeeping of his soul to God, he has the advantage of that liberty\nof soul to do and suffer for God that he cannot otherwise have. He\nthat has committed his soul to God to keep is rid of that care,\nand is delivered from the fear of its perishing for ever. When\nthe Jews went to stone Stephen they laid their clothes down at\na distance from the place, at a young man's feet, whose name was\nSaul, that they might not be a cumber or a trouble to them, as to\ntheir intended work. So we, when we go about to drive sin out of\nthe world, in a way of suffering for God's truth against it,17 we\nshould lay down our souls at the feet of God to care for, that we\nmay not be cumbered with the care of them ourselves; also, that\nour care of God's truth may not be weakened by such sudden and\nstrong doubts as will cause us faintingly to say, But what will\nbecome of my soul? When Paul had told his son Timothy that he had\nbeen before that lion Nero, and that he was at present delivered\nout of his mouth, he adds, And the Lord shall deliver me from\nevery evil work, and will preserve me unto his heavenly kingdom.\nHe shall and will. Here is a man at liberty, here are no cumbersome\nfears. But how came the apostle by this confidence of his well-being\nand of his share in another world? Why, \"he had committed the\nkeeping of his soul to God,\" compare 2 Timothy 1:12 with 4:18. For\nto commit the keeping of the soul to God, if it be done in faith\nand prayer, it leaves, or rather brings this holy boldness and\nconfidence into the soul.\n\nSuppose a man in the country were necessitated to go to London,\nand had a great charge of money to pay in there; suppose, also,\nthat the way thither was become exceeding dangerous because of the\nhighwaymen that continually abide therein,--what now must this\nman do to go on his journey cheerfully? Why, let him pay in his\nmoney to such an one in the country as will be sure to return it\nfor him at London safely. Why, this is the case, thou art bound for\nheaven, but the way thither is dangerous. It is beset everywhere\nwith evil angels, who would rob thee of thy soul, What now? Why,\nif thou wouldest go cheerfully on in thy dangerous journey, commit\nthy treasure, thy soul, to God to keep; and then thou mayest say,\nwith comfort, Well, that care is over: for whatever I meet with in\nmy way thither, my soul is safe enough: the thieves, if they meet\nme, can not come at that; I know to whom I have committed my soul,\nand I am persuaded that he will keep that to my joy and everlasting\ncomfort against the great day.18\n\nThis, therefore, is one reason why we should, that suffer for\nChrist, commit the keeping of our souls to God; because a doubt\nabout the well-being of that will be a clog, a burden, and an\naffliction to our spirit: yea, the greatest of afflictions, whilst\nwe are taking up our cross and bearing it after Christ. The joy of\nthe Lord is our strength, and the fear of perishing is that which\nwill be weakening to us in the way.\n\n2. We should commit the keeping of our souls to God, because the\nfinal conclusion that merciless men do sometimes make with the\nservants of God is all on a sudden. They give no warning before\nthey strike. We shall not need here to call you to mind about the\nmassacres that were in Ireland, Paris, Piedmont, and other places,\nwhere the godly, in the night before they were well awake, had,\nsome of them, their heart blood running on the ground. The savage\nmonsters crying out, Kill, kill, from one end of a street or a\nplace to the other. This was sudden; and he that had not committed\nhis soul to God to keep it was surely very hard put to it now;\nbut he that had done so was ready for such sudden work. Sometimes,\nindeed, the axe, and halter, or the faggot is shewed first; but\nsometimes, again, it is without that warning. Up, said Saul to Doeg,\nthe Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19).\nHere was sudden work: fall on, said Saul, and Doeg fell upon them,\n\"and slew on that day four score and five persons that did wear a\nlinen ephod.\" \"Nob, also, the city of the priests, smote he with\nthe edge of the sword, both men and women, children and sucklings,\"\n&c. Here was but a word and a blow. Thinkest thou not, who readest\nthese lines, that all of these who had before committed their soul\nto God to keep were the fittest folk to die?\n\n\"And immediately the king sent an executioner, and commanded his\nhead to be brought\" (Mark 6:27). The story is concerning Herod\nand John the Baptist: Herod's dancing girl had begged John the\nBaptist's head, and nothing but his head must serve her turn;\nwell, girl, thou shalt have it. Have it? Ay, but it will be long\nfirst. No; thou shalt have it now, just now, immediately. \"And\nimmediately he sent an executioner, and commanded his head to be\nbrought.\"\n\nHere is sudden work for sufferers; here is no intimation beforehand.\nThe executioner comes to John; now, whether he was at dinner, or\nasleep, or whatever he was about, the bloody man bolts in upon\nhim, and the first word he salutes him with is, Sir, strip, lay\ndown your neck, for I am come to take away your head. But hold,\nstay; wherefore? pray, let me commit my soul to God. No, I must not\nstay; I am in haste: slap, says his sword, and off falls the good\nman's head. This is sudden work; work that stays for no man; work\nthat must be done by and by; immediately, or it is not worth a\nrush. I will, said she, that thou give me, by and by, in a charger,\nthe head of John the Baptist. Yea, she came in haste, and hastily\nthe commandment went forth, and immediately his head was brought.\n\n3. Unless a man commits the keeping of his soul to God, it is a\nquestion whether he can hold out and stand his ground, and wrestle\nwith all temptations. \"This is the victory,--even our faith\"; and\n\"who is he that overcometh the world, but he that believeth?\" And\nwhat encouragement has a man to suffer for Christ, whose heart\ncannot believe, and whose soul he cannot commit to God to keep\nit? And our Lord Jesus intimates as much when he saith, \"Be thou\nfaithful unto death and I will give thee a crown of life.\" Wherefore\nsaith he thus? but to encourage those that suffer for his truth\nin the world, to commit the keeping of their souls to him, and\nto believe that he hath taken the charge and care of them. Paul's\nwisdom was, that he was ready to die before his enemies were ready\nto kill him. \"I am now ready,\" saith he, \"to be offered and the\ntime of my departure is at hand\" (2 Tim 4:6).\n\nThis is, therefore, a thing of high concern; to wit, the committing\nof the soul to God to keep it. It is, I say, of concern to do it\nnow, just now, quickly, whether thou art yet engaged or no; for\nit is a good preparatory to, as well as profitable in, a time of\npersecution: consider it, I say. The apostle Paul saith that he\nand his companions were bold in their God, to profess and stand\nto the word of God (1 Thess 2:2). But how could that be if they\nhad the salvation of their souls to seek, and that to be sure\nthey would have had, had they not committed the keeping of their\nsouls to him in well-doing?\n\nQuest. But what is committing of the soul to God?\n\nAnsw. I have, in general, briefly spoken to that already, and now,\nfor thy further help, we will a little enlarge. Wherefore,\n\n(1.) To commit is to deliver up to custody to be kept. Hence\nprisoners, when sent to the jail, are said to be committed thither.\nThus Paul, \"haling men and women, committing them to prison\"\n(Acts 8:3). And thus Joseph's master committed all his prisoners\nto him, to his custody, to be kept there according to the law (Gen\n39:22).\n\n(2.) To commit, is not only to deliver up to custody, but to give\nin charge; that that which is committed be kept safe, and not suffered\nto be lost (Luke 16:11). Thus Paul was committed to prison, the\njailor being charged to keep him safely (Acts 16:23).\n\n(3.) To commit, is to leave the whole disposal, sometimes, of that\nwhich is committed to those to whom such thing is committed. Thus\nwere the shields of the temple committed to the guard (1 Kings\n14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).\n\nAnd thus thou must commit thy soul to God and to his care and\nkeeping. It must be delivered up to his care and put under his\ncustody. Thou mayest also, though I would speak modestly, give\nhim a charge to take the care of it. \"Concerning my sons [and\nconcerning my daughters] and concerning the work of my hands, command\nye me\" (Isa 45:11). Thou must also leave all the concerns of thy\nsoul and of thy being an inheritor of the next world wholly to\nthe care of God. He that doth this in the way that God has bid him\nis safe, though the sky should fall. \"The poor committeth himself\nunto thee, thou art the helper of the fatherless\" (Psa 10:14).\n\nAnd for encouragement to do this, the Lord has bidden us, the\nLord has commanded us, the Lord expecteth that we should thus do.\nYea, thou art also bidden to commit thy way unto him (Psa 37:5).\nThy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy\nsoul to him, and he will take care of all. And if we do this, as\nwe should, God will not only take care of us and of our souls in\nthe general, but that our work and ways be so ordered that we may\nnot fail in either. \"I have trusted,\" said David, \"in the Lord,\ntherefore I shall not slide\" (Psa 26:1).\n\nBefore I leave this, I will speak something of the way in which\nthis commitment of the soul to God must be; and that is, \"in a way\nof well-doing.\" Let them commit the keeping of their souls to him\n\"in well-doing\"; or, in a way of well-doing. That is, therefore,\nthe course that a godly man should be found in, at, in, and after\nhe hath committed his soul to God to keep. And, as the apostle\nsays in another place, this is but a \"reasonable service\" (Rom\n12:1). For if God be so gracious as to take care of my soul at my\nrequest, why should not I also be so gracious as to be found in\na way of well-doing at his bidding? Take care, master, of me for\nmeat and wages, and I will take care, master, that thy work shall\nbe faithfully done. This is honest, and thus should Christians\nsay to God: and he that heartily, in this, shall mean as he saith,\nshall find that God's ways shall be strength unto him.\n\nA Christian is not to commit his soul unto God to keep, and so to\ngrow remiss, carnal, negligent, cold, and worldly; concluding as\nif he had now bound God to save him, but sets himself at liberty\nwhether he will longer serve him in trying and troublesome times\nor no. He must commit the keeping of his soul to him \"in well-doing.\"\nHe may not now relinquish God's cause, play the apostate, cast\noff the cross, and look for heaven notwithstanding. He that doth\nthus will find himself mistaken, and be made to know at last that\nGod takes the care of no such souls. \"If any man draws back,\" saith\nhe, \"my soul shall have no pleasure in him.\" Wherefore, he that\ncommitteth the keeping of his soul to God must do it in that way\nwhich God has prescribed to him, which is in a way of well-doing.\nAlas! alas! there is never such a word in it; it must be done in\na way of \"well-doing.\" You must think of this that would commit\nyour souls to God in suffering and troublesome times. You must do\nit in well-doing.\n\n\"In well-doing,\" that is, in persevering in ways of godliness,\nboth with respect to morals and also instituted worship. Thou,\ntherefore, that wouldest have God take care of thy soul, as thou\nbelievest, so thou must do well; that is, do good to the poor, to\nthy neighbour, to all men, especially to the household of faith.\nBenjamin must have a Benjamin's mess; and all others, as thou art\ncapable, must feel and find the fruit of thy godliness. Thou must\nthus serve the Lord with much humility of mind, though through\nmany difficulties and much temptation.\n\nThou must also keep close to gospel worship, public and private;\ndoing of those things that thou hast warrant for from the word,\nand leaving of that or those things for others that will stick\nto them--that have no stamp of God upon them. Thou must be found\ndoing of all with all thy heart, and if thou sufferest for so\ndoing, thou must bear it patiently. For what Peter saith to the\nwomen he spake to, may be applied to all believers, \"whose daughters\nye are,\" saith he, meaning Sarah's, \"as long as ye do well, and\nare not afraid with any amazement\" (1 Peter 3:6).\n\nSo then, the man that has committed his soul to God to keep has\nnot at all disengaged himself from his duty, or took himself off\nfrom a perseverance in that good work that, under a suffering\ncondition, he was bound to do before. No; his very committing of\nhis soul to God to keep it has laid an engagement upon him to abide\nto God in that calling wherein he is called of God. To commit my\nsoul to God, supposes my sensibleness of hazard and danger; but\nthere is none [no danger] among men when the offence of the cross\nis ceased. To commit my soul to God to keep, concludes my resolution\nto go on in that good way of God that is so dangerous to my soul,\nif God taketh not the charge and care thereof. For he that saith\nin his heart, I will now commit my soul to God, if he knows what\nhe says, says thus: I am for holding on in a way of bearing of\nmy cross after Christ, though I come to the same end for so doing\nas he came to before me. This is committing the soul to him in\nwell-doing. Look to yourselves, therefore, whoever you are that\ntalk of leaving your souls with God, but do live loose, idle,\nprofane, and wicked lives. God will not take care of such men's\nsouls; they commit them not unto him as they should. They do but\nflatter him with their lips and lie unto him with their tongue,\nand think to deceive the Lord; but to no purpose. \"He that soweth\nto the flesh shall of the flesh reap corruption.\" It is he that\nsows to the Spirit that shall \"reap life everlasting\" (Gal 6:7,8).\n\n[SECOND--A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT\nTHE KEEPING OF THEIR SOULS TO GOD.]\n\nI shall now come to the second thing contained in the text, namely,\nto give you a more distinct description of the men that are thus\nbid to commit the keeping of their souls to God. And they are thus\ndescribed: they that \"suffer according to the will of God.\" \"Let\nthem that suffer according to the will of God commit the keeping\nof their souls to him in well-doing, as unto a faithful Creator.\"\n\nTwo things are here to be inquired into. FIRST, What the apostle\nhere means by the will of God. SECOND, What suffering according\nto the will of God is.\n\nFIRST, For the will of God, it is divers ways taken in the scriptures;\nas, sometimes, for electing, justifying, sanctifying acts of God;\nsometimes for faith, good life, and sometimes for suffering for\nhis name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3;\nMatt 7:21). But, by will of God here we must, First, Understand\nHIS LAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT.\n\n[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.]\n\nFirst, By his will I understand his law and testament. This\nis called the revealed will of God, or that by which he has made\nhimself, and how he will be worshiped, known unto the children\nof men. Now, I, understanding these words thus, must, before I go\nfurther, make this distinction, to wit, that there is a difference\nto be put betwixt them that suffer for the breach and those that\nsuffer for keeping of this law and testament; for though both of\nthem may suffer by the will of God, yet they are not both concerned\nin this text. A malefactor that suffereth for his evil deeds the\ndue punishment thereof, suffereth, as other texts declare, according\nto the will of God. But, I say, this text doth not concern itself\nwith them; for both this text and this epistle is writ for the\ncounsel and comfort of those that suffer for keeping the law and\ntestament of God; that suffer for well-doing (1 Peter 3:13,14,17;\n4:13,14).\n\nThe man then that is concerned in this advice is he that suffereth\nfrom the hands of men for keeping of the word of God; and this is\nhe that has licence, leave, yea, a command to commit the keeping\nof his soul to God in well-doing, as unto a faithful Creator. We\nwill a little enlarge upon this.\n\n[What it is to suffer according to the will of God, or his law and\ntestament.]\n\nHe that keepeth the word of God is such an one that has regard to\nboth the matter and manner thereof. The matter is the truth, the\ndoctrine contained therein; the manner is that comely, godly,\nhumble, faithful way of doing it which becomes a man that has to\ndo with the law and testament of God; and both these are contained\nin the text. For, first, here is the will of God to be done; and\nthen, secondly, to be done according to his will. \"Let them that\nsuffer according to his will\": which words, I say, take in both\nmatter and manner of doing. So then, the man that here we have\nto do with, and to discourse of, is a man that, in the sense now\ngiven, suffereth. That which makes a martyr, is suffering for the\nword of God after a right manner; and that is, when he suffereth,\nnot only for righteousness, but for righteousness' sake; not only\nfor truth, but of love to truth; not only for God's word, but\naccording to it, to wit, in that holy, humble, meek manner as the\nword of God requireth. A man may give his body to be burned for\nGod's truth, and yet be none of God's martyrs (1 Cor 13:1-3). Yea,\na man may suffer with a great deal of patience, and yet be none\nof God's martyrs (1 Peter 2:20). The one, because he wanteth that\ngrace that should poise his heart, and make him right in the manner\nof doing; the other, because he wanteth that word of the Holy One\nthat alone can make his cause good, as to matter. It is, therefore,\nmatter and manner that makes the martyr; and it is this man that\nis intended in the text which is aforesaid described. So then,\nthey that suffer for the law and testament of God in that holy\nand humble manner that the Word requires, they are they that, by\nthis Word of God, are commanded to commit the keeping of their\nsouls to God.\n\nFrom this consideration, two things present themselves to our\nsight. 1. That a man may be a Christian, and suffer, and yet not\nsuffer, in the sense last given, according to the will of God. 2.\nThere have been, and may yet be a people in the world that have,\nand may suffer in the sense of the apostle here, according to the\nwill of God.\n\n[1. A Christian may suffer, but not in the sense of the apostle,\naccording to the will of God.]\n\nA few words to the first of these, namely, that a man may be\na Christian, and suffer, and yet not suffer, in the sense of the\napostle in the text, \"according to the will of God.\" He may be\na Christian and yet not suffer as a Christian. He may want the\nmatter, or, he may want the manner, of suffering as a Christian.\n\nThis is evident from what this apostle suggests in several places\nof this epistle. For,\n\nSaith he, \"If ye be buffeted for your faults\" (1 Peter 2:20). This\nsupposeth that a Christian may so be; for he speaketh here to the\nsame people, unto whom he speaketh in the text, though he putteth\nthem not under the same circumstance, as suffering for well-doing.\nIf ye be buffeted for your faults, for what God's word calls\nfaults, what thank have you from God, or good men, though you take\nit patiently?\n\nSo again, \"For it is better, if the will of God be so, that ye suffer\nfor well-doing, than for evil-doing\" (1 Peter 3:17). Here it is\nplainly supposed that a Christian man may suffer for evil-doing, yea,\nthat the will of God may be, that he should suffer for evil-doing.\nFor God, if Christians do not well, will vindicate himself by\npunishing of them for their doing ill. Yea, and will not count\nthem worthy, though they be his own, to be put among the number\nof those that suffer for doing well.\n\nAgain, \"But let none of you suffer as a murderer, or as a thief, or\nas an evildoer, or as a busybody in other men's matters\" (1 Peter\n4:15). These are cautions to Christians to persuade them to take\nheed to themselves, their tongues and their actions, that all\nbe kept within the bounds of the Word. For it would be a foolish\nthing to say, that these are cautions to persuade to take heed of\nthat, into which it is not possible one should fall. It is possible\nfor Christians to suffer for evil-doing, and therefore let Christians\nbeware; it is possible for Christians to be brought to public\njustice for their faults, and therefore let Christians beware. It\nis possible for Christians to suffer justly by the hand of the\nmagistrate, and therefore let Christians beware. This also is\ninsinuated in the text itself, and therefore let Christians beware.\n\nThe causes of this are many, some of which I shall now briefly\ntouch upon.\n\n(1.) Sin is in the best of men: and as long as it is so, without\ngreat watchfulness, and humble walking with God, we may be exposed\nto shame and suffering for it. What sin is it that a child of God\nis not liable to commit, excepting that which is the sin unpardonable?\nNor have we a promise of being kept from any other sin, but on\ncondition that we do watch and pray (Matt 26:41).\n\n(2.) It is possible for a Christian to have an erroneous conscience\nin some things, yea, in such things as, if God by his grace prevents\nnot, may bring us to public justice and shame. Abishai, though a\ngood man, would have killed the king, and that of conscience to\nGod, and love to his master (1 Sam 26:7,8). And had David delivered\nhim up to Saul for his attempt, he had in all likelihood died as\na traitor. Peter drew his sword, and would have fought therewith,\na thing for which he was blamed of his Master, and bid with a\nthreatening, to put it up again (Matt 26:52). Besides, oppression\nmakes a wise man mad; and when a man is mad what evils will he not\ndo? Further, The devil, who is the great enemy of the Christians,\ncan send forth such spirits into the world as shall not only disturb\nmen, but nations, kings, and kingdoms, in raising divisions,\ndistractions and rebellions. And can so manage matters that\nthe looser sort of Christians19 may be also dipped and concerned\ntherein. In Absalom's conspiracy against his father, there were\ntwo hundred men called out of Jerusalem to follow him, \"and they\nwent in their simplicity, not knowing any thing\" (2 Sam 15:11). I\nthank God I know of no such men, nor thing: but my judgment tells\nme, that if Christians may be drawn into fornication, adultery,\nmurder, theft, blasphemy or the like, as they may; why should it\nbe thought impossible for them to be drawn in here. Wherefore I\nsay again, watch and pray, fear God, reverence his Word, approve\nof his appointments, that you may be delivered from every evil\nwork and way. I said afore that the will of God may be, that a\nChristian should suffer as an evil-doer; but then it is because\nhe keepeth not within the bounds of that, which is also called\nthe will of God. The will of God is, that sin should be punished,\nthough committed by the Christians; punished according to the\nquality of transgressions: and therefore it is that he hath ordained\nmagistrates. Magistrates, to punish sin, though it be the sin of\nChristians. They are the ministers of God, revengers, to execute\nwrath, the wrath of God upon them that do evil (Rom 13). Wherefore,\nthough the Christian as a Christian is the only man at liberty,\nas called thereunto of God; yet his liberty is limited to things\nthat are good: he is not licensed thereby to indulge the flesh.\nHoliness and liberty are joined together, yea our call to liberty,\nis a call to holiness.20 Seek, and you shall find, that a quiet\nand peaceable life, in our respective places, under the government,\nis that which we should pray for, to wit, that we may without\nmolestation, if it were \"the will of God,\" spend our days in all\ngodliness and honesty among our neighbours. See 1 Timothy 2:1-8;\n1 Peter 2:13-17.\n\n[First. Caution to Christians as Christians.]--I would improve\nthis a little, and first, to Christians as Christians: beware the\ncautions, that are here presented to you, be not neglected by\nyou. The evils are burning hot, as hot as a red hot iron. It is\nthe greatest blemish that can be to a Christian, to suffer as an\nevil-doer. To say nothing of the reproach that such do bring to\nthe name of Christ, their Lord; to his law, their rule; and to\nthe Christian profession, which should be their glory: the guilt\nand shame that evil actions will load the conscience with at such\na time, can hardly be stood under. The man that suffereth as an\nevil-doer, and yet weareth the name of a Christian, what stumbling\nblocks doth he lay in the way of the ignorant in a kingdom? The\ndevil told them before, that a Christian was a mischievous man; and\nto suffer for evil-doing, confirms them in that belief. Consider\nalso the difficulties that surely such must meet with in the last\nminutes of their life. For can it be imagined but that such an one\nmust have combats and conflicts at the last, who carry in their\nconsciences the guilt and condemnation that is due to their deeds,\nto the place which magistrates have appointed for them to receive\nthe reward of their works at. Such an one bereaves not only his\nown soul of peace, and his name of credit, but himself of life,\nhis friends of all cause of rejoicing, and casteth reproach upon\nreligion, as he is stepping out of the world. What shall I say,\nChristians as Christians have other things to do than to concern\nthemselves in evil things, or to meddle in other men's matters.\nLet us mind our own business, and leave the magistrate to his\nwork, office and calling among men also.\n\nI speak now to them that are not by the king called to that employ.\nA Christian as such has enough to do at home, in his heart, in\nhis house, in his shop, and the like. But if thou must needs be\nmeddling, consider what place, office, calling or relation, God\nhas put thee in, and busy thyself by the rule of the Word to a\nconscientious performance of that. Nor shalt thou want dignity,\nthough thou art but a private Christian. Every Christian man is\nmade a king by Christ (Rev 5:10). But then, his dominion as such,\ndoth reach no further than to himself. He has not dominion over\nanother's faith (2 Cor 1:24). His office is to govern, and bridle,\nand keep under, himself; to watch over himself, and to bring his\nbody into subjection to the will of God. The weapons that he has\nfor this purpose are not carnal, but spiritual, and mighty through\nGod. Let him govern then, if he will be a governor, his whole man\nby the Word. Let him bring down, if he must be bringing down, his\nown high imaginations, and every high thing that exalts itself\nagainst the knowledge of God. If he must be a warrior, let him\nlevy war against his own unruly passions, and let him fight against\nthose lusts that war against his soul21 (2 Cor 10:3-5; Gal 5:17;\nJames 3:3-8; 1 Peter 2:11).\n\nI say therefore, if thou wilt needs be a ruler, thou hast a tongue,\nrule that; lusts, rule them; affections, govern them; yea, thou hast\nexcellent graces, manage them, cherish, strengthen and replenish\nthem according to the mind of that great one who has bestowed such\npower to rule, upon thee. Mortify therefore your members which are\nupon the earth; fornication, uncleanness, inordinate affection,\nevil concupiscence, and covetousness, which is idolatry (Col 3:5).\nNor do I think that murmuring, shrinking, wincing, complaining,\nand the like, when men, governors, lay a yoke upon our necks,\nflow from any thing else, but love to our flesh, and distrust of\nthe faithfulness of God to manage men, things, and actions for\nhis church. The powers that be are ordered as well as ordained of\nGod. They are also always in God's hand, as his rod or staff for\nthe good and benefit of his people. Wherefore we ought with all\nmeekness and humbleness of mind to accept of what our God by them\nshall please to lay upon us (1 Peter 5:6). By what I now say, I do\nnot forbid groaning and crying to God under affliction. I speak\nagainst striving to deliver ourselves from the affliction. And\nsince men are, as I said, the rod, staff or sword in God's hand,\nwe should apply ourselves unto him in faith in a way of prayer,\nintercession, supplication and giving of thanks for governors. For\nsince they are sent of God, they must needs come with some good in\ntheir hand for us, also our prayers may make them more profitable\nto us. And this we ought to do without wrath and doubting; for\nthis is that which is good, and acceptable unto God (1 Tim 2).\n\nBesides, it is a sign that we forget ourselves when we complain for\nthe punishment of our sins. If we look into ourselves, and ways,\nwe shall see cause of more heavy stripes than yet God by men has\nlaid upon us. What sin has yet been suppressed by all that has\nhappened to us: if pride, covetousness, looseness, treacherous\ndealing, schisms, and other things, redressed by all the affliction\nthat we have had? Yea, do we not grow worse and worse? Wherefore\nthen should we complain? Where is repentance, reformation, and\namendment of life amongst us? Why, then, do we shrink and winch.\nFor my part, I have ofttimes stood amazed both at the mercy of\nGod, and the favour of the Prince towards us; and can give thanks\nto God for both: and do make it my prayer to God for the king, and\nthat God will help me with meekness and patience to bear whatever\nshall befall me for my professed subjection to Christ, by men.\n\nWe are bid, as I said afore, to give thanks to God for all men,\nfor kings, and for all that are in authority. Because, as I said,\nthere is no man with whom we have to do, we doing as we should,\nbut he bringeth some good thing to us, or doth some good thing for\nus. We will now descend from them that are supreme in authority,\nand will come to inferior men: and suppose some of them to act\nbeyond measure, cruelly. What? Can no good thing come to us out\nof this? Do not even such things as are most bitter to the flesh,\ntend to awaken Christians to faith and prayer, to a sight of the\nemptiness of this world, and the fadingness of the best it yields?\nDoth not God by these things ofttimes call our sins to remembrance,\nand provoke us to amendment of life? how then can we be offended\nat things by which we reap so much good, and at things that God\nmakes so profitable for us? Doth not God, ofttimes, even take\noccasions by the hardest of things that come upon us, to visit our\nsouls with the comforts of his Spirit, to lead us into the glory\nof his word, and to cause us to savour that love that he has had\nfor us, even from before the world began, till now. A nest of bees\nand honey did Samson find, even in the belly of that lion that\nroared upon him. And is all this no good? or can we be without\nsuch holy appointments of God? Let these things be considered by\nus, and let us learn like Christians to kiss the rod, and love\nit.\n\nI have thought, again, my brethren, since it is required of us\nthat we give thanks to God for all these men, it follows that we\ndo with quietness submit ourselves under what God shall do to us\nby them. For it seems a paradox to me, to give thanks to God for\nthem, that yet I am not willing should abide in that place that\nGod has set them in for me. I will then love them, bless them,\npray for them, and do them good. I speak now of the men that hurt\nme as was hinted afore. And I will do thus, because it is good\nso to do, because they do me good by hurting of me, because I\nam called to inherit a blessing, and because I would be like my\nheavenly Father. \"Therefore if mine enemy hunger, let me feed him;\nif he thirst, let me give him drink\" 22 (Matt 5:43-48; 1 Peter 3:9;\nRom 12:17-20). (1.) We must see good in that, in which other men\ncan see none. (2.) We must pass by those injuries that other men\nwould revenge. (3.) We must shew we have grace, and that we are\nmade to bear what other men are not acquainted with. (4.) Many of\nour graces are kept alive by those very things that are the death\nof other men's souls.\n\nWhere can the excellency of our patience, of our meekness, of our\nlong-suffering, of our love, and of our faith appear, if it be\nnot under trials, and in those things that run cross to our flesh?\nThe devil, they say, is good when he is pleased. But Christ and\nhis saints, when displeased.23\n\nLet us therefore covet to imitate Christ and the scripture saints.\nLet us shew out of a good conversation, our works with meekness\nof wisdom. Let us take heed of admitting the least thought in our\nminds of evil, against God, the king, or them that are under him\nin employ, because, the cup, the king, all men, and things are\nin the hand of God (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he\ncan make them better to us, than if they were as our flesh desireth\nthey should.\n\nI have often thought that the best Christians are found in the\nworst of times: and I have thought again, that one reason why we\nare no better, is because God purges us no more (John 15). I know\nthese things are against the grain of the flesh, but they are not\nagainst the graces of the Spirit. Noah and Lot, who so holy as\nthey, in the day of their affliction? Noah and Lot, who so idle\nas they in the day of their prosperity? I might have put in David\ntoo, who, while he was afflicted, had ways of serving God that were\nspecial; but when he was more enlarged, he had ways that were not\nso good. Wherefore the first ways of David are the ways that God\nhas commended: but the rest of his ways, such as had not pre-eminence\n(2 Chron 17:3).\n\nWe have need of all, and of more than all that has yet befallen\nus: and are to thank God, since his word and patience have done no\nmore good to us, that he hath appointed men to make us better.24\nWherefore for a conclusion, as we are to receive with meekness the\nengrafted word of God, so also we are with patience to bear what\nGod, by man, shall lay upon us. O that saying of God to them of old,\n\"Why criest thou for thine affliction? thy sorrow is incurable for\nthe multitude of thine iniquity: because thy sins were increased,\nI have done these things unto thee\" (Jer 30:15). We have need\nto consider of, and to sit still and be quiet, and reverence the\nordinance of God: I mean affliction. And until we can in truth\nget hither in our spirits, I neither look to find very right\nChristianity amongst us, nor much of God among professors. When I\nthink of Mordecai, and Daniel, yea, and of David too, and of the\nbehaviour of them all with respect to the powers that they were\nunder, I cannot but think that a sweet, meek, quiet, loving, godly\nsubmission unto men for the Lord's sake, is an excellent token of\nthe grace of God in us. But,\n\n[Second Caution to Weak Christians.]--As I cannot but condemn\nthe actions of such Christians as have been touched before, so I\nwould caution weak Christians not to be offended with true religion\nfor the miscarriages of their fellows. There are two things that\nare very apt to be an occasion of offence to the weak: one is,\nwhen the cross attends religion; the other is, when others that\nprofess religion do suffer for evil-doing. To both these I would\nsay this:--\n\n1. Though the cross, indeed, is grievous to the flesh, yet we\nshould with grace bear up under it, and not be offended at it.\n\n2. And as to the second, though we should and ought to be offended\nwith such miscarriage; yet not with religion, because of such\nmiscarriage. Some, indeed, when they see these things, take offence\nagainst religion itself; yea, perhaps, are glad of the occasion,\nand so fall out with Jesus Christ, saying to him, because of the\nevils that attend his ways, as the ten tribes said to Rehoboam, the\nson of Solomon the king, \"What portion have we in David? neither\nhave we inheritance in the son of Jesse; to your tents, O Israel:\nnow see to thine own house, David,\" (1 Kings 12:16); and so go\nquite away from him, and cleave no more unto him, to his people,\nor to his ways: but this is bad. Shun, therefore, the evil ways\nof Christians, but cleave to the way that is Christian: cast away\nthat bad spirit that thou seest in any, but hold fast to thy Head\nand Lord. Whither canst thou go? the Lord Jesus has the words\nof eternal life (John 6:68). Whither wilt thou go? there is\nnot salvation in any other (Acts 4:12). Take heed, therefore, of\npicking a quarrel with Jesus Christ, and with his ways, because\nof the evil-doings of some of his followers. Judas sold him, Peter\ndenied him, and many of his disciples went back and did walk no\nmore with him; but neither himself nor his ways were the worse\nfor that. Beware, therefore, that thou truly distinguish between\nthe good ways of Jesus Christ and the evil ways of them that\nprofess him; and take not an occasion to throw away thy own soul\ndown the throat of hell, because others have vilely cast away\ntheir lives by transgressing of the law of God. Nay, let other\nmen's faults make thee more wary; let other men's falls make thee\nlook better to thy goings: shun the rock that he that went before\nthee did split his ship against; and cry to God to lead thee in\na path that is plain and good, because of thy observers.\n\nFurther, Let not opposite Christians rejoice when they see that\nevil hath taken their brother by the heel. Hate the garment, the\nthing that is bad, and by which the name, and fame, and life of\nthy brother is so vilely cast away, thou shouldest; and take good\nheed lest it also touch thee, but yet thou shouldest pity thy\nbrother, mourn for his hard hap, and grieve that a thing so much\nunbecoming Christianity should be suffered to show the least part\nof itself among any of those that profess the gospel.\n\nDirections for the shunning of suffering for evil-doing, are they\nthat come next to hand.\n\nDirection 1. Therefore, wouldest thou not suffer as an evil-doer,\nthen take heed of committing of evil. Evil courses bring to evil\nends; shun all appearance of evil, and ever follow that which is\ngood. And if ye be followers of that which is good, who will harm\nyou (1 Peter 3:13)? Or if there should be such enemies to goodness\nin the world as to cause thee for that to suffer, thou needest\nnot be ashamed of thy suffering for well-doing, nor can there be\na good man, but he will dare to own and stand by thee in it. Yea,\nthy sufferings for that will make thee happy, so that thou canst\nby no means be a loser thereby.\n\nDirection 2. Wouldest thou not suffer for evil-doing, then take heed\nof the occasions of evil. Take heed of tempting company. Beware\nof men, for they will deliver thee up. There have been men in\nthe world that have sought to make themselves out of the ruins of\nother men. This did Judas, and some of the Pharisees (Matt 10:17;\nLuke 20:19,20). Take heed to thy mouth: \"A fool's mouth calleth\nfor strokes,--and his lips are the snare of his soul\" (Prov 18:7).\nTake heed of indulging, and hearkening to the ease of the flesh,\nand of carnal reasonings, for that will put thee upon wicked\nthings.\n\nDirection 3. Wouldest thou not suffer as an evil-doer, then take\nheed of hearing of any thing spoken that is not according to sound\ndoctrine: thou must withdraw thyself from such in whom thou perceivest\nnot the words of knowledge. Let not talk against governors, against\npowers, against men in authority be admitted; keep thee far from\nan evil matter. My son, says Solomon, fear thou the Lord, and the\nKing, and meddle not with those that are given to change.\n\nDirection 4. Wouldest thou not suffer as an evil-doer, addict not\nthyself to play with evil, 25 to joke and jest, and mock at men\nin place and power. Gaal mocked at Abimelech, and said, Who is\nAbimelech that we should serve him? But he paid for his disdainful\nlanguage at last (Judg 9). I have heard of an innkeeper here in\nEngland, whose sign was the crown, and he was a merry man. Now he\nhad a boy, of whom he used to say, when he was jovial among his\nguests, This boy is heir to the crown, or this boy shall be heir\nto the crown; and if I mistake not the story, for these words he\nlost his life.26 It is bad jesting with great things, with things\nthat are God's ordinance, as kings and governors are. Yea, let them\nrather have that fear, that honour, that reverence, that worship,\nthat is due to their place, their office, and dignity. How Paul\ngave honour and respect unto those that were but deputy-kings and\nheathen magistrates, will greatly appear, if you do but read his\ntrials before them in the book called, The Acts of the Apostles.\nAnd what a charge both he and Peter have left behind them to the\nchurches to do so too, may be found to conviction, if we read\ntheir epistles.\n\nDirection 5. Wouldest thou not suffer for evil-doing, then take\nheed of being offended with magistrates, because by their state\nacts they may cross thy inclinations. It is given to them to bear\nthe sword, and a command is to thee, if thy heart cannot acquiesce\nwith all things with meekness and patience, to suffer. Discontent\nin the mind sometimes puts discontent into the mouth; and discontent\nin the mouth doth sometimes also put a halter about the neck. For\nas a man, by speaking a word in jest may for that be hanged in\nearnest; so he that speaks in discontent may die for it in sober\nsadness. Adonijah's discontent put him upon doing that which cost\nhim his life (1 Kings 2:13,23). Great peace have they that love\nthy law, and nothing shall offend them; for they are subjected to\nthe will and foot of God.\n\nDirection 6. But, above all, get thy conscience possessed yet more\nwith this, that the magistrate is God's ordinance, and is ordered\nof God as such: that he is the minister of God to thee for good,\nand that it is thy duty to fear him, and pray for him, to give\nthanks to God for him, and to be subject to him as both Paul and\nPeter admonish us; and that not only for wrath, but for conscience\nsake (Rom 13:5). For all other arguments come short of binding\nthe soul, where this argument is wanting; until we believe that\nof God we are bound thereto. I speak not these things, as knowing\nany that are disaffected to the government; for I love to be\nalone, if not with godly men, in things that are convenient. But\nbecause I appear thus in public, and know not into whose hands\nthese lines may come, therefore thus I write. I speak it also to\nshow my loyalty to the king, and my love to my fellow-subjects;\nand my desire that all Christians should walk in ways of peach\nand truth.\n\n[2. That Christians may, and have, suffered according to the will\nof God.]\n\nI come now to the second thing propounded to be spoken to, as to\nsuffering, which is this.--That there have been, and yet may be,\na people in the world that have, and may, suffer in the sense of\nthe apostle here, according to the will of God, or for righteousness'\nsake.\n\nThat there have been such a people in the world, I think nobody\nwill deny, because many of the prophets, Christ, and his apostles,\nthus suffered. Besides, since the Scriptures were written, all\nnations can witness to this, whose histories tell at large of\nthe patience and goodness of the sufferers, and of the cruelty of\nthose that did destroy them. And that the thing will yet happen,\nor come to pass again, both Scripture and reason affirm.\n\nFirst, Scripture. The text tells us, That God hath put enmity\nbetwixt the woman and her seed, and the serpent and his seed (Gen\n3:15). This enmity put, is so fixed that none can remove it so,\nbut that it still will remain in the world. These two seeds have\nalways had, and will have, that which is essentially opposite\nto one another, and they are \"the spirit of truth and the spirit\nof error\" (1 John 4:6), sin and righteousness (3:7,8), light and\ndarkness (1 Thess 5:5). Hence \"an unjust man is an abomination\nto the just; and he that is upright in the way is abomination to\nthe wicked\" (Prov 29:27). So that unless you could sanctify and\nregenerate all men, or cause that no more wicked men should any\nwhere be in power for ever, you cannot prevent but that sometimes\nstill there must be sufferers for righteousness' sake. \"Yea, and\nall that will live godly in Christ Jesus shall suffer persecution\"\n(2 Tim 3:12).\n\nSecond, To prove this by reason is easy. The devil is not yet shut\nup in the bottomless pit--Antichrist is yet alive. The government\nin all kingdoms is not yet managed with such light, and goodness\nof mind, as to let the saints serve God, as he has said, whatever\nit is in some. And until then there will be in some places, though\nfor my part I cannot predict where, a people that will yet suffer\nfor well-doing, or for righteousness' sake.\n\nIn order to a right handling of this matter, I shall divide this\nhead into these two parts--A. Show you what it is to suffer for\nwell-doing, or for righteousness. B. Show you what it is to suffer\nfor righteousness' sake. I put this distinction, because I find\nthat it is one thing to suffer for righteousness, and another to\nsuffer for righteousness' sake.\n\n[A. What it is to suffer for righteousness.]\n\nTo begin with the first, namely, to show you what it is to suffer\nfor righteousness. Now that may be done either passively or actively.\n\n1. Passively, as when any suffer for righteousness without their own\nwill, or consent thereto. Thus, the little children at Bethlehem\nsuffered by the hands of bloody Herod, when they died for, or\nin the room and stead of, Jesus Christ (Matt 2:16). Every one of\nthose children died for righteousness, if Christ is righteousness;\nfor they died upon his account, as being supposed to be he himself.\nThus also the children of Israel's little ones, that were murdered\nwith their parents, or otherwise, because of the religion of them\nthat begat and bare them, died for righteousness. The same may\nbe said concerning those of them that suffered in the land of the\nChaldeans upon the same account. I might here also bring in those\npoor infants that in Ireland, Piedmont, Paris, and other places,\nhave had their throats cut, and their brains dashed out against\nthe walls, for none other cause but for the religion of their\nfathers. Many, many have suffered for righteousness after this\nmanner. Their will, nor consent, has been in the suffering, yet\nthey have suffered for religion, for righteousness. And as this\nhath been, so it may be again; for if men may yet suffer for\nrighteousness, even so, for ought I know, even in this sense, may\ntheir children also.\n\nNow, although this is not the chief matter of my text, yet a few\nwords here may do no harm. The children that thus suffer, though\ntheir own will and consent be not in what they undergo, may yet,\nfor all that, be accepted as an offering unto the Lord. Their\ncause is good; it is for religion and righteousness. Their hearts\ndo not recoil against the cause for which they suffer; and although\nthey are children, God can deal with them as with John the Baptist,\ncause them in a moment to leap for joy of Christ; or else can save\nthem by his grace, as he saveth other his elect infants, and thus\ncomprehend them, though they cannot apprehend him; yea, why may\nthey not only be saved, but in some sense be called martyrs of\nJesus Christ, and those that have suffered for God's cause in the\nworld? God comforted Rachel concerning her children that Herod\nmurdered in the stead, and upon the account of Christ.27\n\nHe bids her refrain herself from tears, by this promise, that her\nchildren should come again from the land of the enemy, from death.\nAnd again, said he, Thy children shall come again to their own\nborder; which I think, if it be meant in a gospel sense, must be\nto the heavenly inheritance. Compare Jeremiah 31:15-17 with Matthew\n2:18.28\n\nAnd methinks this should be mentioned, not only for her and their\nsakes, but to comfort all those that either have had, or yet may\nhave, their children thus suffer for righteousness. None of these\nthings, as shall be further showed anon, happen without the determinate\ncounsel of God. He has ordered the sufferings of little children\nas well as that of persons more in years. And it is easy to think\nthat God can as well foresee which of his elect shall suffer by\nviolent hands in their infancy, as which of them shall then die\na natural death. He has saints small in age as well as in esteem\nor otherwise and sometimes the least member of the body suffereth\nviolence, as well as the head or other chief parts. And although\nI desire not to see these days again, yet methinks it will please\nme to see those little ones that thus have already suffered for\nJesus, to stand in their white robes with the elders of their\npeople, before the throne, to sing unto the Lamb.\n\n2. Actively. But to pass this, and to come to that which is more\ndirectly intended to be spoken to, namely, to show you who doth\nactively suffer for righteousness. And,\n\n(1.) It is he that chooseth by his own will and consent to suffer\nfor it. All suffering that can be called active suffering, must\nbe by the consent of the will; and that is done when a man shall\nhave sin and suffering set before him, and shall choose suffering\nrather than sin. He chose \"rather to suffer affliction with the\npeople of God, than to enjoy the pleasures of sin for a season\"\n(Heb 11:25). And again, They did not accept of deliverance, that\nis, of base and unworthy terms, \"that they might obtain a better\nresurrection\" (verse 35).\n\nIndeed, no man can force a Christian to suffer as a Christian,\nwithout his own consent. All Christians are sufferers of will and\nconsent. Hence it is said, they must take up their cross, by which\ntaking up, an act of their will is intended (Matt 10:38; 16:24).\nSo again, \"Take my yoke upon you,\" which also intends an act of\nthe will (11:29). This, therefore, is the first thing that I would\npresent you with. Not that an act of the will is enough to declare\na man a sufferer for righteousness, it standing alone; for a man,\nthrough the strength of delusion, and the power of an erroneous\nconscience, may be willing to suffer for the grossest opinions\nin the world. But I bring it to show that actual suffering for\nrighteousness must also be by the consent of the will--the mind\nof the man must be in it.\n\n(2.) He that suffereth for righteousness thus, must also have a\ngood cause. A good cause is that which is essential to suffering\nfor righteousness. A good cause, what is that? Why, verily, it is\nthe truth of God, either in the whole of it, as contained in the\nScriptures of truth, or in the parts of it, as set before me to\nbelieve, or do, by any part of that holy Word. This may be called\nthe matter for which one suffereth; or, as it is called in another\nplace, \"the word of righteousness\" (Heb 5:13). It may also be\ncalled the form of sound doctrine, or the like. Because without\nthis Word, the matter and nature of God's truths cannot be known.\nPilate's question, \"What is truth?\" will still abide a question,\nto those that have not, or regard not the Word, the rule of\nrighteousness (John 18:38). See then that thy cause be good, thou\nthat wouldest know what it is to suffer for righteousness; step\nnot an hair's breadth without the bounds of the Word of truth;\nalso take heed of misunderstanding, or of wringing out of its\nplace, any thing that is there. Let the words of the upright stand\nupright, warp them not, to the end they may comply in show with\nany crooked notion. And to prevent this, take these three words\nas a guide, in this matter to thee. They show men their sins, and\nhow to close with a Saviour; they enjoin men to be holy and humble;\nthey command men to submit themselves to authority. And whatever\nis cross to these, comes from ignorance of, or from wresting, the\nrule of righteousness out of its place.\n\nBut more particularly, the word of righteousness--thy cause,\nwithin the bounds of which thou must keep, if thou wilt suffer for\nrighteousness, is to be divided into two parts. (1.) It containeth\na revelation of moral righteousness. (2.) It containeth a revelation\nof evangelical righteousness. As for moral righteousness, men\nseldom suffer; only, for that. Because that is the righteousness\nof the world, and that, simply as such, that sets itself up in\nevery man's conscience, and has a testimony for itself, even in\nthe light of nature. Besides, there is nothing that maketh head\nagainst that; but that which every man is ashamed, by words to\nplead for, and that is immorality. And this is that which Peter\nintends when he saith, \"And if ye be followers of that which is\ngood, who will harm you?\" (1 Peter 3:13). If ye be followers of\nmoral goodness. But if it should so happen, for the case is rare,\nthat any man should make you sufferers because you love God, and\ndo good to your neighbour, happy are ye. Though I do not think\nthat the apostle's conclusion terminates there. But more of these\nthings anon.\n\nFor let a man be a good neighbour in morals; let him feed the hungry,\nclothe the naked, give freely out of his purse to the poor, and\ndo that which he would another should do to him; and stop there,\nand not meddle with the name of Christ, and he shall have but few\nenemies in the world. For it is not the law, but Christ, that is\nthe stumbling-block, and the rock of offence to men (Isa 8:14,15;\nRom 9:31-33).\n\nWherefore, there is in God's Word a revelation of another\nrighteousness--a righteousness which is not so visible to, yea,\nand that suiteth not so with, the reason of man as that moral\nrighteousness doth. Wherefore this righteousness makes men righteous\nin principle, and practise so, as is foreign to natural men. Hence\nit is said to be foolishness to them (1 Cor 2:14). And again,\n\"Its praise is not of men\" (Rom 2:29). This righteousness is also\nrevealed in the Scriptures, but the blind cannot see it. It is\nthe work of the Holy Ghost in the heart, and is therefore called\nthe fruits of the Spirit; and the grace, which in the head and\nfullness of it, is only to be found in Christ (John 1:16; Col\n1:19; 1 Tim 1:14). This righteousness being planted in the heart,\nleads a man out by the Word of God, to seek for another righteousness,\nas invisible to, and foreign from, the natural man, as this. And\nthat righteousness is that which properly is the righteousness of\nJesus Christ--a righteousness that standeth in his obedience to\nhis Father's law, as he was considered a common or public person--a\nrighteousness which he brought into the world, not for himself,\nas considered in a private capacity, but for those that shall by\nfaith venture themselves upon him, to obtain by him life eternal\n(Rom 5:19; Phil 3:7-10).\n\nAgain, This closing by faith, with this righteousness thus found\nin Christ, and being taken therewith, leads me yet to another\nrighteousness, which is instituted worship, appointed by Christ,\nfor all his followers to be conversant in; this worship is grounded\non positive precepts, and so on words of righteousness, called\nChrist's words, Christ's sayings, &c.\n\nNow, upon this bottom begins the difference betwixt the men of God\nand the world. For, first, by this inward principle of righteousness\nwe come to see, and say, that men by nature are not Christians, what\nprivileges soever they may account themselves partakers thereof.\nBut whosoever is a Christian, of God's making so, is begotten and\nborn of God, and made a new creature by the anointing received\nfrom the Holy One (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21;\n1 John 2:20,24,27). Now, this these carnal men cannot endure to\nhear of; because it quite excludes them, as such, from a share\nin the kingdom of heaven. To this, again, the Christian stands\nand backs what he says by the Word of God. Then the game begins,\nand the men of the world are thoughtful how they may remove such\ntroublesome fellows out of the way. But because the Christians\nlove their neighbours, and will not let them thus easily die in\ntheir sins, therefore they contend with them, both by reasonings,\nwritings, sermons, and books of gospel divinity; and stand to what\nthey say. The world, again, are angry with these sayings, sermons,\nand books, for that by them they are concluded to be persons that\nare without repentance, and the hope of eternal life. Here again,\nthe carnal world judges that these people are proud, self-willed,\npragmatical, contentious, self-conceited, and so unsufferable people.\nThe Christian yet goes on and stands to what he has asserted. Then\nthe poor world at their last shift begins to turn, and overturn\nthe gospel-man's sayings; perverting, forcing, stretching, and\ndismembering of them; and so making of them speak what was never\nthought, much less intended by the believer.\n\nThus they served our Lord; for, not being able to down with29 his\ndoctrine, they began to pervert his words, and to make, as also\nthey said afterwards of Luther's, some offensive, some erroneous,\nsome treasonable, and that both against God and Caesar, and so they\nhanged him up, hoping there to put an end to things. But this is\nbut the beginning of things; for the Christian man, by the word\nof the gospel, goes further with his censure. For he also findeth\nfault with all that this man, by the ability of nature, can do\nfor the freeing himself from the law of sin and death. He condemns\nhim by the Word, because he is in a state of nature, and he\ncondemneth also whatever, while in that state, he doth, as that\nwhich by no means can please God (Rom 14:23; Heb 11:6). This now\nputs him more out; this is a taking of his gods away from him.\nThis is to strip him of his raiment, such as it is, and to turn\nhim naked into the presence of God. This, I say, puts him out and\nout. These wild-brained fellows, quote he, are never content, they\nfind fault with us as to our state; they find fault with us as to\nour works, our best works. They blame us because we are sinners,\nand they find fault with us, though we mend; they say, by nature\nwe are no Christians, and that our best doings will not make\nus such. What would they have us do? Thus, therefore, they renew\ntheir quarrel; but the Christian man cannot help it, unless he\nwould see them go to hell, and saying nothing. For the Word of God\ndoth as assuredly condemn man's righteousness, as it doth condemn\nman's sin; it condemneth not man's righteousness among men, for\nthere it is good and profitable (Job 35:6-8), but with God, to\nsave the soul, it is no better than filthy rags (Isa 64:6). Nor\nwill this Christian man suffer these carnal ones to delude themselves\nwith a change of terms; for the devil, who is the great manager\nof carnal men in things that concern their souls, and in the plea\nthat they make for themselves, will help them to tricks and shifts\nto evade the power of the Word of God. Teaching them to call\nthe beauties of nature grace, and the acts of natural powers the\nexercise of the graces of the Spirit, he will embolden them also\nto call man's righteousness the righteousness of Christ, and that\nby which a sinner may be justified in the sight of God from the\nlaw. These tricks the Christian sees, and being faithful to God's\ntruth, and desiring the salvation of his neighbour, he laboureth\nto discover the fallacy of, and to propound better terms for this\npoor creature to embrace, and venture his soul upon; which terms\nare warranted by the New Testament, a stranger to which the natural\nman is. But, I say, the things which the Christian presseth, being\nso foreign to nature, and lying so cross to man's best things, are\npresently judged by the natural man to be fables or foolishness\n(1 Cor 2:14). Wherefore here again, he takes another occasion to\nmaintain his strife, and contention against the righteous man;\nraising of slanders upon him, and laying things to his charge that\nhe understandeth not; charging also his doctrine with many grievous\nthings. Namely, that he holdeth that man was made to be damned;\nthat man's righteousness is no better than sin; that a man had as\ngood to do ill as well; that we may believe, and do what we list;\nthat holiness pleaseth not God; and that sinning is the way to cause\ngrace to abound. Besides, say they, he condemneth good motions,\nand all good beginnings of heart to God-ward; he casteth away that\ngood we have, and would have us depend upon a justice to save us\nby, that we can by no means approve of. And thus the quarrel is\nmade yet wider between the men of the world and Christian man.\nBut there is not a stop put here.\n\nFor it is possible for the carnal man to be beaten out of all his\narguments for himself and his own things, by the power and force\nof the Word; and to be made to consent to what the Christian has\nsaid as to the notion of the truth. I must not speak this of all.\nBut yet the breach doth still abide; for that yet there appears\nto be no more with the man, but only the notion of things. For\nthough the notion of things are those that of God are made the\nmeans of conveying of grace into the heart, yet grace is not always\nwith the notion of things; the Word ofttimes standeth in man's\nunderstanding alone, and remaineth there, as not being accompanied\nwith such grace as can make it the power of God to salvation. Now,\nwhen it is thus with the soul, the danger is as great as ever,\nbecause there is a presumption now begotten in the heart that\nthe man is in a saved condition,--a presumption, I say, instead\nof faith, which puffeth up, instead of enabling the soul after a\ngodly manner to depend upon God for mercy through Christ. This is\ncalled the word of them that are puffed up; the word only, because\nnot accompanied with saving grace (1 Cor 4:19; 8:1; 1 Thess 1:5).\n\nThis the Christian also sees, and says it is too weak to conduct\nthe soul to glory. And this, indeed, he says, because he would not\nthat his neighbour should come short home. But neither can this be\nborne; but here again, the natural man with his notion of things\nis offended; and takes pet against his friend, because he tells\nhim the truth, and would that he so should digest the truth, that\nit may prove unto him eternal life. Wherefore he now begins to\nfall out again, for as yet the enmity is not removed; he therefore\ncounts him an unmerciful man, one that condemneth all to hell but\nhimself; and as to his singularity in things, those he counteth\nfor dreams, for enthusiasms, for allegorical whimsies, vain\nrevelations, and the effects of an erroneous judgment. For the\nLord has put such darkness betwixt Egypt and Israel, as will not\nsuffer them to come together. But this is not all.\n\nFor it is possible for these carnal men to be so much delighted\nin the notion of things, as to addict themselves to some kind\nof worship of Christ, whose notions of truth have by them been\nreceived. And because their love is yet but carnal, and because\nthe flesh is swelling, and is pleased with pomp and sumptuousness,\ntherefore, to show how great an esteem such have for Christ, whom\nthey are now about to worship, they will first count his testament,\nthough good, a thing defective, and not of fullness sufficient\nto give, in all particular things, direction how they should, to\ntheir own content, perform their glorious doctrine. For here and\nthere, and in another place, cry they, there is something wanting.\nHere, say they, is nothing said of those places, vestures, gestures,\nshows, and outward greatness that we think seemly to be found in\nand with those that worship Jesus. Here wants sumptuous ceremonies,\nglorious ornaments, new fashioned carriages, 30 all which are\nnecessary to adorn worship withal.\n\nBut now here again, the truly godly, as he comes to see the evil of\nthings, maketh his objections, and findeth fault, and counts them\nunprofitable and vain (Isa 29; Matt 15; Mark 7). But they again,\nseeing the things they have made are the very excellencies of human\ninvention, and things added as a supplement to make up what, and\nwherein, as they think, that man that was faithful over his own\nhouse as a son was defective. They are resolved to stand upon\ntheir points, and not to budge an inch from the things that are so\nlaudable, so necessary, so convenient, and so comely; the things\nthat have been judged good, by so many wise, learned, pious, holy,\nreverend, and good men. Nay, if this were all, the godly would\nmake a good shift; but their zeal is so great for what they have\ninvented, and their spirits so hot to make others couch and bend\nthereto, that none must be suffered to their power to live and\nbreathe, that refuseth to conform thereto.31 This has been proved\ntoo true, both in France, Spain, Germany, Italy, and other places;\nand upon this account it is that persecution has been kept alive\nso many hundred years in some places against the church of God.\n\nFrom what has been said as to these things, this I collect as the\nsum--First, That man by nature is in a state of wrath and condemnation\n(Eph 2:1-4; John 3:18). Secondly, That the natural man, by all\nhis natural abilities, is not able to recover himself from this\nhis condemned condition (John 6:44; Eph 1:19,20). Thirdly, That\na man may have right notions of gospel things, that hath no grace\nin his heart (1 Cor 13:2,3). Fourthly, That to add human inventions\nto Christ's institutions, and to make them of the same force and\nnecessity, of the same authority and efficacy, is nought; and not\nto be subjected to (Isa 29:13; Matt 15:8,9; Mark 7:6,7).\n\nSo then, he that saith these things, saith true; for the Scriptures\nsay the same. This, then, is a good cause to suffer for, if men\nwill that I shall suffer for saying so; because it is that which\nis founded upon the Word of God; and the Word is the ground and\nfoundation of all true doctrine. Let him, then, that believeth\nwhat is here discoursed, and that liveth soberly and peaceably in\nthis belief among his neighbours, stand by what he hath received,\nand rejoice that he hath found the truth. And if any shall afflict\nor trouble him for holding of these things, they afflict or trouble\nhim for holding to good things; and he suffereth at their hands\nbecause his cause is good.\n\nAnd such an one may with boldness, as to this, make his appeal to\nthe Bible, which is the foundation of his principles, and to God\nthe author of that foundation, if what he holds is not good. He\nmay say, \"Lord, I have said, that man by nature is in a state of\ncondemnation, and they make me suffer for that. Lord, I have\nasserted that man, by all his natural abilities, is not able to\nrecover himself from this his condemned state, and they make me\nsuffer for that. Lord, I have said that a natural man may have\nright notions of the gospel, and yet be without the saving grace\nthereof, and they make me suffer for that. Lord, I cannot consent\nthat human inventions and doctrines of men should be joined with thy\ninstitution as matters of worship, and imposed upon my conscience\nas such, and they make me suffer for that. Lord, I own the government,\npray for my superiors, live quietly among my neighbours, give to\nall their dues, feed the hungry, clothe the naked, relieve the\nafflicted, and show myself, by my faith and life, to be a true\nChristian man, and yet my neighbours will not let me alone. True,\nI cannot comply with all that some men would have me comply with;\nno more did Daniel, no more did Paul; and yet Daniel said, that he\nhad to the king done no hurt (Dan 6:22), and Paul said, 'neither\nagainst the law of the Jews, neither against the temple, nor yet\nagainst Caesar, have I offended anything at all'\" (Acts 25:8).\n\nFor he that keeps within the compass of God's Word, hurts no man,\ngives just offence to no man, though he complieth not with all that\nare modes and ways of worship in the world. Nor can this appeal\nbe judged injurious, if it be not attended with intercessions\nagainst them that hate us. But we will pass this, and come to a\nsecond thing.\n\n(3.) As he that suffereth for righteousness must have a good cause,\nso he that suffereth for righteousness must have a good call.\n\nA man, though his cause be good, ought not by undue ways to run\nhimself into suffering for it; nature teaches the contrary, and so\ndoth the law of God. Suffering for a truth ought to be cautiously\ntook in hand, and as warily performed. I know that there are some\nmen that are more concerned here than some; the preacher of the\nWord is by God's command made the more obnoxious man, for he must\ncome off with a woe, if he preaches not the gospel (1 Cor 9:16).\nHe, therefore, I say, doth and ought more to expose himself than\nother Christians are called to do. Yet it behoveth him also to\nbeware, because that Christ has said to him, \"Behold, I send you\nforth as sheep, or lambs, in the midst of wolves: be ye therefore\nwise as serpents, and harmless as doves\" (Matt 10:16; Luke 10:3).\nA man is not bound by the law of his Lord, to put himself into\nthe mouth of his enemy. Christ withdrew himself; Paul escaped the\ngovernor's hands, by being let down in a basket over the wall of\nthe city (2 Cor 11:32,33). And Christ hath said, If they persecute\nyou in one city, flee ye to another. If they will not let me\npreach here, I will take up my Bible, and be gone. Perhaps this is\nbecause I must preach in some other place. A minister can quickly\npack up, and carry his religion with him, and offer what he\nknows of his God to another people32 (Acts 13:44-47). Nor should\na minister strive, I think, with the magistrate for place, or time.\nBut let him hearken to hear what God shall say by such opposition.\nPerhaps the magistrate must drive thee out of this place, because\nthe soul is in another place that is to be converted, or helped\nby thy sermon today. We must also in all things, show ourselves\nto be such as by our profession we would that men should believe\nwe are, to wit, meek, gentle, not strivers, but take our Lord and\nour brethren the prophets for our examples.\n\nBut I will not here presume to give instructions to ministers; but\nwill speak a few words in the general about what I think may be a\nsufficient call to a man to suffer for righteousness.\n\nFirst, Every Christian man is bound by God's Word to hold to, or\nstand by his profession, his profession of faith, and to join to\nthat profession an holy godly life; because the Apostle and High\npriest of his profession is no less a one than Christ Jesus (Heb\n3:1; 10:23). This by Christ himself is expressed thus, Let your\nlight so shine (Matt 5:16). No man lighteth a candle to put it\nunder a bushel. Let your loins be girded about, and your lights\nburning (Luke 12:35). And Paul bids the Philippians hold forth\nthe word of life (Phil 2:16).\n\nAnd more particularly, by all this, this is intended, that we\nshould hide our faith in Christ from no man, but should rather make\na discover of it by a life that will do so; for our profession,\nthus managed, is the badge, and the Lord's livery, by which we\nare distinguished from other men.33 So then, if, while I profess\nthe truth of Christ, and so walk as to make my profession of it\nmore apparent, I be made a sufferer for it, my call is good, and\nI may be bold in God and in my profession. This, Peter intends\nwhen he saith, \"But and if ye suffer for righteousness\" sake, happy\nare ye, and be not afraid of their terror, neither be troubled;\nbut sanctify the Lord God in your hearts, and be ready always to\ngive an answer to every man that asketh you a reason of the hope\nthat is in you, with meekness and fear (1 Peter 3:14,15). Here,\nthen, is a call not to meddle with the other, but to mind our own\nbusiness; to walk in our Christian profession, and to adorn it\nwith all good works; and if any man will meddle with me, and ask\nme a reason of the hope that I have, to give it him with meekness\nand fear, whatever follows thereupon. This, Peter should have done\nhimself there, where he denies his Master thrice.\n\nThe reason is, for that Christianity is so harmless a thing, that,\nbe it never so openly professed, it hurts no man. I believe that\nChrist will save me; what hurt is this to my neighbour? I love\nChrist because he will save me; what hurt is this to any? I will\nfor this worship Christ as he has bid me; what hurt is this to\nanybody? I will also tell my neighbours what a loving one my Christ\nis, and that he is willing to be good to them as he has been good\nto me; and what hurt is this to the governor of a kingdom? But and\nif any man will afflict me for this, my cause is good, and also\nmy call to stand full godly to my profession.\n\nSecondly, There is sometimes a call to suffer for righteousness, even\nfrom the voice of necessity. That is, either when, by my silence,\nthe truth must fall to the ground; or when, by my shrinking, the\nsouls of other men are in danger. This, I say, is a call to suffer\neven by the voice of necessity. The case may be when God's ways\nmay be trodden under foot; yea, his Word, and ways, and name, and\npeople, and all. Thus Goliath did do, for several days together\n(1 Sam 17), and vaunted in his doing; and there was not a man,\nno, not in Israel, that durst answer him a word. And now was the\nspirit of David stirred in him, and he would put his life in his\nhand, and give this man an answer; and he saw there was reason\nfor it--necessity gave him a call. Is there not a cause, saith\nhe, lies bleeding upon the ground, and no man of heart or spirit\nto put a check to the bold blasphemer? I will go fight with him;\nI will put my life in my hand; if I die, I die.\n\nConsider also what Daniel did when the law was gone out to forbid,\nfor thirty days, petitioning any god or man, save the king only.\nAt that time, also, not a man of Israel peeped (Dan 6:7). Now\nnecessity walks about the streets, crying, Who is on the Lord's\nside? Who, &c. And Daniel answers, I am, by opening of his window,\nand praying, as at other times, three times a day, with his face\ntowards Jerusalem (verse 10). He heard this voice of necessity,\nand put his life in his hand, and complied with it, to the hazard\nof being torn in pieces by the lions.\n\nMuch like this was that of the three children; for when that golden\nimage was set up, and worship commanded to be done unto it, not\none, that we read of, durst stand upright when the time was come\nthat bowing was the sign of worship. Only the three children would\nnot bow: it was necessary that some should show that there was a\nGod in heaven, and that divine worship was due alone to him (Dan\n3:10-12). But they run the hazard of being turned to ashes, in\na burning fiery furnace, for so doing. But necessity has a loud\nvoice, and shrill in the ears of a tender conscience: this voice\nwill awake jealousy and kindle a burning fire within, for the\nname, and cause, and way, and people, of the God of heaven.\n\nThirdly, There is sometimes a call to suffer for righteousness by\nthe voice of providence. That is, when, by providence, I am cast\nfor my profession into the hands of the enemies of God and his\ntruth; then I am called to suffer for it what God shall please to\nlet them lay upon me. Only, for the making of my way more clear\nin this matter, I will deliver what I have to say, with a caution\nor two. 1. Thou must take heed that thy call be good to this or\nthat place, at which, by providence, thou art delivered up. 2.\nThou must also take heed that, when thou art there, thou busiest\nthyself in nothing but that that good is. 3. Thou must also take\nheed that thou stay there no longer than while thou mayest do\ngood or receive good there. 4. Thus far a man is in the way of\nhis duty, and therefore may conclude that the providence of God,\nunder which now he is, is such as has mercy and salvation in the\nbowels of it, whatsoever is by it, at the present, brought upon\nhim.\n\nChrist Jesus, our Lord, though his death was determined, and of\nabsolute necessity, and that chiefly for which he came into the\nworld, chose rather to be taken in the way of his duty than in any\nother way or anywhere else. Wherefore, when the hour was come,\nhe takes with him some of his disciples, and goeth into a garden,\na solitary place, to pray; which done, he sets his disciples to\nwatch, and falleth himself to prayer. So he prays once; he prays\ntwice; he prays thrice: and he giveth also good doctrine to his\ndisciples. And now, behold, while he was here, in the way of his\nduty, busying himself in prayer to God, and in giving of good\ninstruction to his followers, upon him comes Judas and a multitude with\nswords and staves, and weapons, to take him; to which providence\nhe, in all meekness, submits, for he knew that by it he had a call\nto suffer (Matt 26:36-47).\n\nIn this way, also, the apostles were called to suffer, even while\nthey were in the way of their duty. Yea, God bid them go into the\ntemple to preach, and there delivered them into the hands of their\nenemies (Acts 4:1-3; 5:20-26).\n\nBe we in the way of our duty, in the place and about the work\nunto which we are called of God, whether that work be religious\nor civil, we may, without fear, leave the issue of things to God,\nwho only doth wonderful things. And he who lets not a sparrow fall\nto the ground without his providence, will not suffer a hair of\nour head to perish but by his order (Luke 12:6,7). And since he\nhas engaged us in his work, as he has if he has called us to it,\nwe may expect that he will manage, and also bear us out therein;\neither so as by giving of us a good deliverance by way of restoration\nto our former liberty and service for him, or so as to carry us\nwell out of this world to them that, under the altar, are crying,\nHow long, holy and true: nor shall we, when we come there, repent\nthat we suffered for him here. Oh! how little do saints, in a\nsuffering condition, think of the robes, the crowns, the harps,\nand the Son that shall be given to them; and that they shall have\nwhen they come upon mount Zion (Rev 6:11; 14:1-7).\n\nFourthly, There is sometimes a call to suffer for righteousness by\nan immediate and powerful impulse of the Spirit of God upon the\nheart. This, I say, is sometimes, and but sometimes; for this is\nnot God's ordinary way, nor are many of his servants called after\nthis manner to suffer for righteousness. Moses was called thus\nto suffer when he went so often unto Pharaoh with the message of\nGod in his mouth. And \"he endured, as seeing him who is invisible\"\n(Heb 11:25-27).\n\nPaul was called thus to suffer, and he obeyed, and went, and\nperformed that work, according to the will of God. This kind of\ncall Paul calls a binding, or a being bound in the Spirit, because\nthe Holy Ghost had laid such a command upon him to do so, that\nhe could not, by any means, get from under the power of it. \"And\nnow, behold,\" saith he, \"I go bound in the Spirit unto Jerusalem,\nnot knowing the things that shall befal me there\" (Acts 20:22).\nFor he that is under this call has, as I said, bonds laid upon\nhis spirit, which carry him to the place where his testimony is\nto be borne for God; nor shall he, if he willingly submits and\ngoes, as Paul did, but have an extraordinary presence of God with\nhim, as he. And see what a presence he had; for after the second\nassault was given him by the enemy, even \"the night following, the\nLord stood by him, and said, Be of good cheer, Paul; for as thou\nhast testified of me in Jerusalem, so must thou bear witness\nalso at Rome\" (Acts 23:11). Thus God meeteth his people in their\nservice for him, when he calls them aloud to do great service for\nhim. The power of such a call as this, I say, is great, and men\nof ordinary spirits must needs give place thereto, and leave a man\nthus bound to the God that thus has bound him. All the help such\ncan afford him is to follow him with our prayers, not to judge him\nor grieve him, or lay stumbling-blocks before him. No; they must\nnot weep nor mourn for him, so as to make him sorrowful (Acts\n21:12-14).\n\nHis friends may suggest unto him what is like to attend his\npresent errand, as Agabus did by the Spirit to Paul when he took\nhis girdle and bound himself therewith, to show him how his enemies\nshould serve him whither he went. \"Thus said the Holy Ghost,\" said\nhe, \"so shall the Jews at Jerusalem bind the man that owneth this\ngirdle, and shall deliver him into the hands of the Gentiles\" (Acts\n21). But if this call be indeed upon a man, all sorrow is turned\ninto joy before him; for he is ready, not only to be bound, but\nalso to die at Jerusalem for the name of the Lord Jesus (Acts\n21:13).\n\nInstances, also, of later times might be given of a call extraordinary\nto suffer for righteousness. For many, in the first three hundred\nyears' persecution, when nobody knew what they were, would boldly\ncome up to the face of their enemies and tell what they were,\nand suffer for what they professed, the death. I remember, also,\nthe woman who, when her friends were gone before to suffer, how\nshe came running and panting after, for fear she should not come\nthither time enough to suffer for Jesus Christ. But I will give\nyou an instance of later times, even in the beginning of Queen\nElizabeth's reign, of an Hertfordshire man that went as far as\nRome to bear his testimony for God against the wickedness of that\nplace. This man, when he was arrived there, and had told them\nwherefore he was come, they took and condemned him to death,\nto wit, to be burned for an heretic. Now he was to ride from the\nprison to the place of execution upon an ass, with his face to\nthe beast's tail, and was to be stripped from the shoulders to\nthe waist, that he might be tormented all the way he went with\nburning torches continually thrust to his sides; but he, nothing\nat all afraid, spake in his exhortation to the people to fly from\ntheir sin and idolatry; he would also catch hold of the torches\nand put them to his sides, to show how little he esteemed the\nworst that they could do. Also, when he was come to the place of\nexecution, he suffered there such cruelty, with so unconcerned a\nmind, and with such burning zeal for God's truth, testified against\nthem while he could speak; that, all amazed, his enemies cried,\nhe could not have suffered as he did but by the help of the devil.\nHis name I have now forgot, but you will find it, with the story\nat large, in the third volume of Acts and Monuments, at the 1022\npage. 34 But we will pass this, and come to our second particular,\nnamely,\n\n[B. What it is to suffer for righteousness' sake.]\n\nTo show when it may be said a man doth not only suffer for\nrighteousness, but also for righteousness' sake.\n\nTo suffer for righteousness' sake must be either with the intention\nof the persecutor or else of the persecuted. The persecutor,\nwhatever the person's suffering is, if he afflicteth this person\nfor a supposed good that he thinketh he hath or professeth, he\nmake him suffer for righteousness' sake. So that, in this sense,\na man that hath no grace may not only suffer for righteousness,\nbut also for righteousness' sake. But this I intend not, because\nthe text is not concerned with it.\n\nThe thing, therefore, now intended to be spoken to, is this,\nnamely, when a man may be said to suffer what he suffereth upon a\nreligious account, of love to, or for the sake of, that good that\nhe finds in the truths of God, or because his heart is joined and\nespoused to the good of the truths that he professeth; not that\nthere is any thing in any truth of God that is not good; but a\nman may profess truth, not for the sake of the goodness that is\nin it, but upon a remote account. Judas professed truth, not of\nlove to the truth, but of love to the bag, and to the money that\nwas put therein. Men may profess for a wife, for a trade, for\nfriendship, or because profession is at such a time or in such\na place, in fashion. I wish that there were no cause to say this.\nNow there is not any of these that profess the truth for the truth's\nsake, that profess the truth of love to it; nor shall they, should\nthey suffer as professors, never so long, never so much, never\nso grievously, be counted of God among them that suffer for\nrighteousness' sake; that is, of unfeigned love to righteousness.\nWherefore, that I may show you who may be said to suffer for\nrighteousness' sake, I will propound and speak to several things.\n\n1. Then, he that suffereth in the apostle's sense, for well-doing,\nor for righteousness' sake, sets his face against nothing but sin.\nHe resisteth unto blood, striving against sin. Sin is the object\nof his indignation, because it is an enemy to God, and to his\nrighteous cause in the world (Heb 12:3,4). Sin, I say, is that\nwhich such a man singleth out as his opposite, as his antagonist,\nand that against which his heart is set. It is a rare thing to\nsuffer aright, and to have my spirit, in my suffering, bent only\nagainst God's enemy--sin; sin in doctrine, sin in worship, sin\nin life, sin in conversation. Now then, he that suffereth for\nrighteousness' sake has singled out sin to pursue it to death, long\nbefore he comes to the cross. It is sin, alas, and his hatred to\nit that have brought him into this condition. He fell out with sin\nat home, in his own house, in his own heart, before he fell out\nwith sin in the world, or with sin in public worship. For he that\ncan let sin go free and uncontrolled at home within, let him suffer\nwhile he will, he shall not suffer for righteousness' sake. And\nthe reason is, because a righteous soul, as the phrase is, 2 Peter\n2:8, has the greatest antipathy against that sin that is most ready\nto defile it, and that is, as David calls it, one's own iniquity,\nor the sin that dwelleth in one's own flesh. I have kept me, says\nhe, from mine iniquity, from mine own sin. People that are afraid\nof fire are concerned most with that that burneth in their own\nchimney; they have the most watchful eye against that that is like\nto burn down their own house first.\n\nHe also that suffereth for righteousness' sake, doth it also because\nhe would not that sin should cleave to the worship of God; and,\nindeed, this is mostly the cause of the sufferings of the godly.\nThey will not have to do with that worship that hath sinful\ntraditions commixed with God's appointments, because they know\nthat God is jealous of his worship; and has given a strict charge\nthat all things be done according to the pattern showed to us in\nthe mount. He knows also that God will not be with that worship,\nand those worshippers, that have not regard to worship by the\nrule of the testament of Christ. He is also against the sin that\nis apt to cleave to himself while he standeth in the presence of\nGod. I will wash mine hands in innocency, so will I compass thine\naltar, O Lord. This man also chooses to be in the practical parts\nof worship, if possible, for he knows that to have to do about\nholy things sincerely is the way to be at the remotest distance\nfrom sin. He chooses also to be with those holy ones that are\nof the same mind with him against sin; for he knows that two are\nbetter than one, and that a threefold cord is not easily broken.\nWherefore look to yourselves, you that do, or may be called to\nsuffer for religion: if you bend not yourselves against sin, if to\nbe revenged of sin be not the cause of your suffering, you cannot\nbe said to suffer for righteousness' sake. Take heed, therefore,\nthat something else be not an inducement to thee to suffer. A\nman may suffer to save what he has: there is credit also and an\napplause; there is shame to conform; there is carnal stoutness of\nspirit; there is hatred of persecutors and scorn to submit; there\nis fear of contempt and of the reproach of the people, &c. These\nmay be motives and arguments to a suffering state, and may really\nbe the ground of a man's being in the jail; though he cries out\nin the meanwhile of popery, of superstition, and idolatry, and of\nthe errors that attend the common modes of the religions of the\nworld. I charge no man as though I knew any such thing by any; but\nI suggest these things as things that are possible, and mention\nthem because I would have sufferers have a care of themselves;\nand watch and pray, because no man can be upright here that is not\nholy, that cannot pray, and watch, and deny himself for the love\nthat he has to righteousness. I said it before, and will say\nit again, it is a rare thing to be set in downrightness of heart\nagainst sin.\n\n2. Is it for the sake of righteousness that thou sufferest? Then\nit is because thou wouldest have righteousness promoted, set up,\nand established in the world; also thou art afflicted at those\nadvantages that iniquity gets upon men, upon things, and against\nthyself. \"I beheld,\" said David, \"the transgressors, and was\ngrieved; because men kept not thy word\" (Psa 119:158). And again,\nThese are they that mourn for the abominations that are done among\nmen (Eze 9:4). There is a great deal of talk about religion, a\ngreat deal of pleading for religion, namely, as to the formalities\nof this and the other way.35 But to choose to be religious, that\nI might be possessed with holiness, and to choose that religion\nthat is most apt to possess me with it, if I suffer for this, I\nsuffer for righteousness' sake. Wherefore say thus to thy soul,\nthou that art like to suffer for righteousness, How is it with\nthe most inward parts of my soul? What is there? What designs,\ndesires, and reachings out are there? Why do I pray? Why do I read?\nWhy do I hear? Why do I haunt and frequent places and ordinances\nappointed for worship? Is it because I love holiness? would promote\nrighteousness, because I love to see godliness show itself in\nothers, and because I would feel more of the power of it in myself?\nIf so, and if thou sufferest for thy profession, thou sufferest,\nnot only for righteousness, but also for righteousness' sake. Dost\nthou thus practise, because thou wouldest be taught to do outward\nacts of righteousness, and because thou wouldest provoke others to\ndo so too? Dost thou show to others how thou lovest righteousness,\nby taking opportunities to do righteousness? How is it, dost thou\nshow most mercy to thy dog, 36 or to thine enemy, to thy swine,\nor to the poor? Whose naked body hast thou clothed? Whose hungry\nbelly hast thou fed? Hast thou taken delight in being defrauded and\nbeguiled? Hast thou willingly sat down by the loss with quietness,\nand been as if thou hadst not known, when thou hast been wronged,\ndefamed, abused, and all because thou wast not willing that\nblack-mouthed men should vilify and reproach religion upon thy\naccount (1 Cor 6:7)?\n\nHe that loveth righteousness will do thus, yea, and do it as unto\nGod, and of tenderness to the Word of God which he professeth. And\nhe that thinks to make seeing men believe, that when he suffereth,\nhe suffereth for righteousness' sake, and yet is void in his life\nof moral goodness, and that has no heart to suffer and bear, and\nput up, and pass by injuries in his conversation among his enemies\nat home, is deceived.\n\nThere are some Scriptures that are as if they were out of date\namong some professors, specially such as call for actual holiness\nand acts of self-denial for God; but it will be found, at the\nday of judgment, that they only are the peculiar people that are\n\"zealous of good works\" (Titus 2:14). God help us, it is hard now\nto persuade professors to come up to negative holiness, that is,\nto leave undone that which is bad; and yet this of itself comes\nfar short of ones being found in practical goodness.\n\nBut this is the man that suffereth, when he suffereth for righteousness'\nsake, that makes it his business, by all lawful means, according\nto the capacity that God has put him in, to promote, set up, and\nestablish righteousness in the world; I say this is the man that\nsuffereth for righteousness' sake, that suffereth for so doing; and\nI am sure that a life that is moral, when joined to the profession\nof the faith of the things that are of the Spirit of God, is\nabsolutely necessary to the promoting of righteousness in the world.\nHence Peter tells them that suffer for righteousness' sake, that\nthey must have \"a good conscience\"--a good conscience towards God,\ntowards men, towards friends, towards enemies (1 Peter 3:14-16;\nActs 24:16; 23:1). They must have a good conscience in all\nthings, being willing, ready, desirous to live honestly, godly,\nand righteously in this world, or else they cannot, though they may\nsuffer for the best doctrine under heaven, suffer for righteousness'\nsake (Heb 13:18). Wherefore,\n\n3. Is it for righteousness' sake that thou sufferest? then thy\ndesign is the ruin of sin. This depends upon what was said before;\nfor he that strives against sin, that seeks to promote righteousness,\nhe designs the ruin of sin. \"Be not,\" said Paul to the suffering\nRomans, \"overcome of evil, but overcome evil with good\" (Rom 12:21).\nTo overcome evil with good is a hard task. To rail it down, to cry\nit down, to pray kings, and parliaments, and men in authority to\nput it down, this is easier than to use my endeavour to overcome\nit with good, with doing of good, as I said before.37 And sin must\nbe overcome with good at home, before thy good can get forth of\ndoors38 to overcome evil abroad.\n\nAbraham overcame evil with good, when he quieted the discontent of\nLot and his herdsmen, with allowing of them to feed their cattle\nin the best of what God had given him (Gen 13:7,8).\n\nDavid overcame evil with good, when he saved the life of his\nbloody enemy that was fallen into his hand; also when he grieved\nthat any hurt should come to them that sought nothing so much as\nhis destruction. \"They rewarded me,\" saith he, \"evil for good, to\nthe spoiling of my soul. But as for me, when they were sick, my\nclothing was sackcloth. I humbled my soul with fasting, I behaved\nmyself as though he had been my friend or brother; I bowed down\nheavily, as one that mourneth for his mother.\" This is to overcome\nevil with good (Psa 35:12-14).\n\nJob saith concerning his enemy, that he did not rejoice when evil\nfound him; \"neither have I,\" said he, \"suffered my mouth to sin by\nwishing a curse to his soul.\" He means he did the quite contrary,\nand so overcame evil with good (Job 31:29,30).\n\nElisha overcame evil with good, when he received the men that came\nfor his life, and had them where he might feast, and comfort them,\nand sent them home in peace to their master (2 Kings 6:19-23).\n\nThe New Testament also is full of this, both in exhortations and\nexamples, In exhortations where it is said, resist not evil, that\nis, with evil, but overcome evil with good (Prov 24:29). \"But\nwhosoever shall smite thee on thy right cheek, turn to him the other\nalso.--And whosoever shall compel thee to go a mile, go with him\ntwain. Give to him that asketh thee; and from him that would borrow\nof thee, turn not thou away.--Love your enemies, bless them that\ncurse you, do good to them that hate you, and pray for them which\ndespitefully use you, and persecute you; that ye may be the children\nof your Father which is in heaven, for he maketh his sun to rise\non the evil, and on the good--on the just, and on the unjust\"\n(Matt 5:39-45). \"Bless them that persecute you: bless and curse\nnot\" (Rom 12:14). \"Not rendering evil for evil, or railing for\nrailing, but contrariwise, blessing; knowing that ye are thereunto\ncalled, that ye should inherit a blessing\" (1 Peter 3:9; Rom 12:14).\nThis is righteousness--these are righteous courses. And as these\nare preceptively propounded, so they were as practically followed\nby them that were eminently godly in the primitive church.\n\n\"We are fools for Christ's sake,\" said Paul, \"we are despised, we\nare hungry, thirsty, naked, and buffeted.--Being reviled, we bless;\nbeing persecuted, we suffer it; being defamed, we entreat: we are\nmade as the filth of the earth, and are the offscouring of all\nthings unto this day\" (1 Cor 4:10-13). This is overcoming of evil\nwith good, and he that has chosen to himself that religion that\nteaches these things, and that loves that religion because it so\nteacheth him; if he suffereth for it, he suffereth for righteousness'\nsake.\n\n4. He that suffereth for righteousness' sake, will carry righteousness\nwhithersoever he goes. Neither the enemy, nor thy sufferings,\nshall be able to take righteousness from thee. Righteousness must\nbe thy chamber mate, thy bed companion, thy walking mate: it is\nthat without which thou wilt be so uncouth, as if thou couldest\nnot live (Psa 26: 25:21).\n\nPaul in his sufferings would have righteousness with him, for it\nmust be as it were his armour-bearer; yea, his very armour itself\n(2 Cor 6:7). It is an excellent saying of Job, \"I put on righteousness,\nand it clothed me; my judgment was as a robe and a diadem. I was\neyes to the blind, and feet was I to the lame; I was a father to\nthe poor,\" &c. (Job 29:11-16). \"Princes,\" said David also, \"did\nsit and speak against me, but thy servant did meditate in thy\nstatues\" (Psa 119:23). A man that loves righteousness doth as\nAbraham did with his Sarah, carry it every where with him, though\nhe goes, because of that, in danger of his life. Righteousness!\nIt is the only intimate that a Christian has. It is that by which\nhe takes his measures, that with which he consults, with respect\nto what he doth, or is to do, in the world. \"Thy testimonies,\"\nsaid David also, \"are my delight, and my counsellors.\" The men of\nmy counsel, in the margin (Psa 119:24).\n\nDavid! He was the man of affliction; the suffering man in his day;\nbut in all places where he came, he had righteousness, the law and\ngodly practice with him. It was his counsellor, as he was a man,\na saint, a king. I dare say, for the man that suffers righteousness\nto be rent away from him by the violence and rage of men, and\nthat casts it away, as David did Saul's armour, that he may secure\nhimself; he has no great love for righteousness, nor to the cross\nfor righteousness' sake. \"My righteousness I hold fast,\" said Job,\n\"and will not let it go: my heart shall not reproach me so long\nas I live\" (Job 27:6). What? part with righteousness! A righteous\nLord! A righteous Word! A righteous profession! A righteous life!\nto sleep in a whole skin: the Lord forbid it me, and all that he\nhas counted worthy to be called by his name. Let us carry it with\nus from the bed to the cross, and then it shall carry us from\nthence to the crown. Let it be our companion to prison and death,\nthen shall we show that we are lovers of righteousness, and that\nwe choose to suffer for righteousness' sake.\n\n5. Dost thou suffer for righteousness' sake? why then,\nthy righteousness is not diminished, but rather increased by thy\nsufferings. Righteousness thriveth best in affliction, the more\nafflicted, the more holy man; the more persecuted, the more shining\nman (Acts 6:15). The prison is the furnace, thy graces are the silver\nand the gold; wherefore, as the silver and the gold are refined\nby the fire, and so made more to show their native brightness, so\nthe Christian that hath, and that loveth righteousness, and that\nsuffereth for its sake, is by his sufferings refined and made\nmore righteous, and made more Christian, more godly (Zech 13:9).\nSome, indeed, when they come there, prove lead, iron, tin, and\nat the best, but the dross of silver; and so are fit for nothing,\nbut there to be left and consumed, and to bear the badge, if ever\nthey come from thence, of reprobate silver from the mouth and\nsentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when\nI, says Job, am tried, \"I shall come forth as gold\" (Job 23:10).\n\nWhen Saul had cast one javelin at David, it made him walk wisely\nin all his ways. But when he added to his first fury, plots to take\naway his life, then David behaved himself yet more wisely (1 Sam\n18:10-30). The hotter the rage and fury of men are against righteous\nways, the more those that love righteousness grow therein. For\nthey are concerned for it, not to hide it, but to make it spangle;\nnot to extinguish it, but to greaten it, and to show the excellency\nof it in all its features, and in all its comely proportion. Now\nsuch an one will make straight steps for his feet, \"let that which\nis lame be turned out of the way\" (Heb 12:13). Now he shows to\nall men what faith is, by charity, by self-denial, by meekness,\nby gentleness, by long-suffering, by patience, by love to enemies,\nand by doing good to them that hate us; now he walketh upon his\nhigh places. Yea, will not now admit that so slovenly a conversation\nshould come within his doors, as did use to haunt his house in\nformer times. Now it is Christmas,39 now it is suffering time, now\nwe must keep holy day every day. The reason is, for that a man,\nwhen he suffereth for Christ, is set upon a hill, upon a stage,\nas in a theatre, to play a part for God in the world. And you\nknow when men are to play their parts upon a stage, they count\nthemselves, if possible, more bound to circumspection; and that\nfor the credit of their master, the credit of their art, and the\ncredit of themselves. For then the eyes of every body are fixed,\nthey gape and stare upon them (Psa 22:17). And a trip here is as\nbad as a fall in another place. Also now God himself looks on. Yea,\nhe laugheth, as being pleased to see a good behaviour attending\nthe trial of the innocent.\n\n(1.) He that suffereth for righteousness' sake suffereth for his\ngoodness, and he is now to labour by works and ways to convince\nthe world that he suffereth as such an one. (2.) He that suffereth\nfor righteousness' sake has many that are weak to strengthen by his\nsweet carriages under the cross, wherefore he had need to exceed\nin virtue. (3.) He also is by well-doing to put to silence the\nignorance of foolish men, he had need be curious and circumspect\nin all his actions. (4.) He is to come in, and to be a judge,\nand to condemn, by his faith and patience in his sufferings, the\nworld, with his Lord and fellows, at the appearing of Jesus Christ;\nhe had need be holy himself. This, therefore, is the fit sign of\nsuffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess\n1:5,6; 1 Peter 4:3-5).\n\n6. He that suffereth, not only for righteousness, but also for\nrighteousness' sake, will not exchange his cause, though for it\nin a jail, for all the ease and pleasure in the world. They that\nsuffered for righteousness' sake of old, were tempted before they\nwere sawn asunder (Heb 11). Tempted, that is, allured, to come out\nof their present sufferings, and leave their faith and profession\nin irons behind them. Tempted with promises of promotion, of ease,\nof friendship, of favour with men. As the Devil said to Christ,\nso persecutors of old did use to make great promises to sufferers,\nif they would fall down and worship. But his is alone as if they\nshould say, Butcher, make away with your righteousness,40 and a\ngood conscience, and you shall find the friendship of the world.\nFor there is no way to kill a man's righteousness but by his own\nconsent. This, Job's wife knew full well, hence she tempted him\nto lay violent hands upon his own integrity (Job 2:9).\n\nThe Devil, nor men of the world can kill thy righteousness or love\nto it, but by thy own hand; or separate that and thee asunder,\nwithout thine own act. Nor will he that doth indeed suffer for the\nsake of it, or of love he bears thereto, be tempted to exchange\nit for the goods of all the world. It is a sad sight to see a man\nthat has been suffering for righteousness, restored to his former\nestate, while the righteousness for which he suffered, remains under\nlocks and irons, and is exposed to the scorn, contempt, reproach\nof the world, and trodden under the foot of men.41 \"It is better,\"\nsaid Paul, \"for me to die, than that any man should make my glorying\nvoid.\" And it had been a hundred times better for that man, if he\nhad never known the way of righteousness, than after he has known\nit, to turn from the holy commandment delivered unto him.\n\n\nThe striving is, in persecution, for righteousness; to wit, whether\nit shall be set up, or pulled down. The sufferer, he is for setting\nup, and the persecutors are for pulling down. Thus they strive\nfor the mastery. Now, if a man stands by his righteousness, and\nholds fast his good profession, then is righteousness set up;\nnor can it, so long, be pulled down. Hence, so long a man is said\nto overcome; and overcome he doth, though he be killed for his\nprofession. But if he starts back, gives place, submits, recants,\nor denieth any longer to own that good thing that he professed,\nand exposed himself to suffering for; then he betrays his cause,\nhis profession, his conscience, his righteousness, his soul, and\nall; for he has delivered up his profession to be murdered before\nhis face: A righteous man falling down before the wicked, is as a\ntroubled fountain, and a corrupt spring (Prov 25:26). But this, I\nhope, will not he do that loveth righteousness, and that suffereth\nfor righteousness' sake. I do not say but that a man may slip here,\nwith Peter, Origen, Hierom, Cranmer, Baynham, Ormis,42 and other\ngood folk; but be he one of the right kind, a lover of righteousness\nindeed, he will return, and take revenge upon himself in a godly\nway, for so ungodly a fact.\n\n7. He that suffereth not only for righteousness, but also for\nrighteousness sake, is not so wedded to his own notions as to slight\nor overlook the good that is in his neighbour. But righteousness\nhe loves wherever he finds it, though it be in him that smiteth\nhim (Psa 141:5). Yea, he will own and acknowledge it for the only\nthing that is of beauty and glory in the world. With the excellent\nin the earth is all such a man's delight. Wherefore I put a difference\nbetwixt suffering for an opinion and suffering for righteousness;\nas I put a difference between suffering for righteousness and\nsuffering for righteousness' sake.\n\nIf righteousness, if the stamp of God, if divine authority, is\nnot found upon that thing which I hold, let men never suffer for\nit under the notion of righteousness. If sin, if superstition,\nif idolatry, if derogation from the wisdom of Christ, and the\nauthority and perfection of his Word, be not found in, nor joined\nto that thing that I disown in worship, let me never open my mouth\nagainst it. I had rather fall in with, and be an associate of a\nrighteous man that has no true grace, than with a professor that\nhas no righteousness. It is said of the young man, though he went\naway from Christ, that he looked upon him and loved him (Mark\n10:17-22). But it is not said that ever he loved Judas. I know\nthat the righteousness for which a good man suffereth, is not\nthen embraced of the world, for that at such a time it is under\na cloud. But yet there is righteousness also in the world, and\nwherever I see it, it is of a high esteem with me. David acknowledged\nsome of his enemies to be more righteous than he acknowledged\nsome of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave\nthing to have righteousness, as righteousness, to be the top-piece\nin mine affections. The reason why Christ was anointed with the oil\nof gladness above his fellows, was, because he loved righteousness,\nand hated iniquity more than they (Heb. 1:9). Love to righteousness\nflows from golden graces, and is that, and that only, that can\nmake a man capable of suffering, in our sense, for righteousness'\nsake.\n\n8. He that suffereth not only for righteousness, but also for\nrighteousness' sake, will take care that his sufferings be so\nmanaged with graciousness of words and actions, that it may live\nwhen he is dead; yea, and it will please him too, if righteousness\nflourishes, though by his loss. Hence it is that Paul said, he\nrejoiced in his suffering, Colossians 1:24; namely, because others\ngot good thereby. And that he said, \"Yea, and if I be offered upon\nthe sacrifice and service of your faith, I joy, and rejoice with\nyou all\" (Phil 2:17). But why rejoice in this? Why, because though\nhis sufferings were to the distressing of his flesh, yet they\nwere to the refreshing, comfort, and stability of others. This\nwas it also that made him jostle with the false brethren among\nthe churches; to wit, \"that the truth of the gospel might continue\nwith them\" (Gal 2:5).\n\nWhen a man shall run the hazard of the ruin of what he has, and is,\nfor righteousness, for the good and benefit of the church of God;\nthat man, he managing himself by the rule, if he suffers for so\ndoing, suffers not only for righteousness, but also for righteousness'\nsake. \"I endure all things,\" said Paul, \"for the elect's sake,\nthat they may also obtain the salvation which is in Christ Jesus\nwith eternal glory\" (2 Tim 2:10). Here was love, you will say, to\npersons; and I will say also, to things; to all the righteousnesses\nof God that are revealed in the world, that all the elect might\nenjoy them to their eternal comfort and glory, by Christ Jesus.\nFor \"whether we be afflicted,\" says he, \"it is for your consolation\nand salvation, which is effectual in the enduring of the same\nsufferings which we also suffer: or whether we be comforted, it\nis for your consolation and salvation\" (2 Cor 1:6).\n\nThe end of a man and his design, if that be to promote righteousness,\nhe using lawful means to accomplish it, is greatly accepted of\nGod by Christ; and it is a sign he is a lover of righteousness;\nand that if he suffereth for so doing, he suffereth not for\nwell-doing, only as to matter of fact, but also for his love to\nthe good thing done, and for its sake.\n\nI have now done with that first head that was to be spoken to,\nas touching the law and testament; which we have said was to be\nunderstood of the will of God spoken of in the text: \"Let them\nthat suffer according to the will of God,\" that is, according to\nhis law and testament. Now we have showed what it is to suffer\naccording to that; we come to another thing, namely:--\n\n[THE WILL OF GOD MEANS HIS ORDER AND DESIGNMENT.]\n\nSecond, That by the will of God, we also understand his order\nand designment. For the will of God is active, to dispose of his\npeople, as well as preceptive, to show unto us our duty. He then\nthat suffers for righteousness' sake, as he suffers for that which\nis good as to the matter of it, and as he suffers for that which\nis good, after that manner as becomes that truth for which he\nsuffereth; so he that thus suffereth, suffereth by the order and\ndesignment of God. That, then, is the next thing that is to be\nspoken to, namely:--\n\nGod is the great orderer of the battle that is managed in the world\nagainst antichrist. Hence that battle is called, \"The battle of\nthat great day of God Almighty\" (Rev 16:14). It is not what enemies\nwill, nor what they are resolved upon, but what God will, and what\nGod appoints; that shall be done. This doctrine Christ teacheth\nwhen he saith, \"Are not five sparrows sold for two farthings, and\nnot one of them is forgotten before God? But even the very hairs\nof your head are all numbered. Fear not therefore: ye are of more\nvalue than many sparrows\" (Luke 12:6,7). He speaks in the verses\nbefore of killing, and bids them that they should not be afraid\nfor that. \"Be not afraid of them that kill the body, and after\nthat have no more that they can do. But I will forewarn you whom\nye shall fear: Fear him, which after he hath killed hath power\nto cast into hell; yea, I say unto you, Fear him.\" Then he leads\nthem to the consideration of this, that the will of God governs,\nand disposes of his [people] to suffering; as well as declares to\nthem for what, and how they should suffer, saying, \"Are not five\nsparrows sold for two farthings,\" &c.\n\nAlso in Isaiah 8:9,10 and in Isaiah 2:12,13, you have in sum the\nsame thing inserted again. But we will not stay upon proof, but\nwill proceed to demonstration hereof.\n\nPharaoh said he would, ay, that he would, but he could not touch\nso much as a thread or a rag of Israel, because the will of God\nwas in that thing contrary to him. Saul said that he would have\nDavid, and to that end would search for him among the thousands of\nJudah; but David was designed for another purpose, and therefore\nSaul must go without him (1 Sam 23:25) Rabshakeh said that he was\ncome from Assyria to Jerusalem to make \"Judah eat their own dung,\nand drink their own piss\" (Isa 36:12). But God said he should not\nshoot an arrow there. And it came to pass as God had said (Isa\n37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would\nhave killed them, but they could not, for God hid them. How many\ntimes had the Jews a mind to have destroyed Jesus Christ; but they\ncould not touch a hair of his head until his hour was come.\n\nThose also that bound themselves in a curse, that they would\nneither eat nor drink until they had killed Paul, were forced to\nbe foresworn, for the will of God was not that Paul should die as\nyet (Acts 23:12). This therefore should be well considered of God's\nchurch, in the cloudy and dark day. \"All his saints are in thy\nhand\" (Deut 33:3). It is not the way of God to let the enemies of\nGod's church do what they will; no, the Devil himself can devour\nbut \"whom he may\" (1 Peter 5:8). And as no enemy can bring suffering\nupon a man when the will of God is otherwise, so no man can save\nhimself out of their hands when God will deliver him up for his\nglory. It remaineth, then, that we be not much afraid of men, nor\nyet be foolishly bold; but that we wait upon our God in the way\nof righteousness, and the use of those means which his providence\noffereth to us for our safety; and that we conclude that our whole\ndispose, as to liberty or suffering, lieth in the will of God,\nand that we shall, or shall not suffer, even as it pleaseth him.\nFor,\n\nFirst, God has appointed WHO shall suffer. Suffering comes not\nby chance, or by the will of man, but by the will and appointment\nof God. \"Let no man,\" said Paul, \"be moved by these afflictions;\nfor yourselves know that we are appointed thereunto\" (1 Thess\n3:3). We are apt to forget God when affliction comes, and to think\nit a strange thing that those that fear God should suffer indeed\n(1 Peter 4:12). But we should not, for we suffer by the will and\nappointment of God. Hence they under the altar were bid to rest\nfor a while, even until their fellow-servants also, and their\nbrethren that should be killed--mark that--\"should be killed, as\nthey were, should be fulfilled\" (Rev 6:11). Wherefore, suffering\nfor righteousness and for righteousness' sake, is by the will of\nGod. God has appointed who shall suffer. That is the first.\n\nSecond, As God has appointed who shall suffer, so he has appointed\nWHEN they shall suffer for his truth in the world. Sufferings\nfor such and such a man are timed, as to when he shall be tried\nfor his faith. Hence, when Paul was afraid, at Corinth, that the\nheathens would fall about his ears, the Lord spake to him by night\nin a vision, saying, \"Be not afraid, but speak, and hold not thy\npeace; for I am with thee, and no man shall set on thee to hurt\nthee\" (Acts 18:9,10). His time of suffering was not yet come there.\nIt is also said concerning Jesus Christ, that even then when \"they\nsought to take him, no man laid hands on him, because his hour\nwas not yet come\" (John 7:30). The times, then, and the seasons,\neven for the sufferings of the people of God, are not in the hands\nof their enemies, but in the hand of God; as David said, \"My times\nare in thy hand.\" By the will of God, then, it is that such shall\nsuffer at, but not until, that time. But,\n\nThird, As God has appointed who and when, so he has appointed WHERE\nthis, that, or the other good man shall suffer. Moses and Elias,\nwhen they appeared on the holy mount, told Jesus of the sufferings\nwhich he should accomplish at Jerusalem. Jerusalem was the place\nassigned for Christ to suffer at; also, there must the whole\nof his sufferings be accomplished (Luke 9:30,31). The saints are\nsprinkled by the hand of God here and there, as salt is sprinkled\nupon meat to keep it from stinking. And as they are thus sprinkled,\nthat they may season the earth; so, accordingly, where they must\nsuffer is also appointed for the better confirming of the truth.\nChrist said, it could not be that a prophet should \"perish out of\nJerusalem\" (Luke 13:33). But why could it not be that they should\nperish other where? Were there no enemies but in Jerusalem? Were\nthere no good men but at Jerusalem? No, no; that was not the reason.\nThe reason was, for that God had appointed that they should suffer\nthere. So then, who, when, and where, is at the will of God, and\nthey, accordingly, are ordered by that will.\n\nFourth, As God has appointed who, when, and where, so he has also\nappointed WHAT KIND of sufferings this or that saint shall undergo,\nat this place and at such a time. God said that he would show Paul\nbeforehand how great things he should suffer for his sake (Acts\n9:16). And it is said that Christ did signify to Peter beforehand\n\"by what death he should glorify God\" (John 21:19). When Herod\nhad beheaded John the Baptist, and when the Jews had crucified\nChrist, it is said that they had but fulfilled what was \"written\nof them\" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature\nof them, are all writ down in God's book; and though the writing\nseem as unknown characters to us, yet God understands them very\nwell. Some of them they shall kill and crucify, and some of them\nthey shall scourge in their synagogue, \"and persecute them from\ncity to city\" (Matt 23:34). Shall God, think you, say, some of them\nthey shall serve thus, and some of them they shall do so to; and\nyet not allot which some to this, and which to that, and which to\nthe other trial?\n\nDoubtless our sufferings fall by the will of God unto us, as they\nfell of old upon the people of Jerusalem. It was appointed by God\nwho of them should die of hunger, who with sword, who should go\ninto captivity, and who should be eaten up of beasts (Jer 15:2,3).\nSo is the case here, namely, as God has appointed who, when, where,\nand the like, so he has, also, what manner of sufferings this or\nthat good man shall undergo for his name. Let it then be concluded,\nthat hitherto it appears, that the sufferings of saints are ordered\nand disposed by the will of God. But,\n\nFifth, As all this is determined by the will of God, so it is also\nappointed FOR WHAT TRUTH this or that saint shall suffer this or\nthat kind of affliction. Every saint has his course, his work,\nand his testimony, as is allotted him of God (Mark 13:34). John\nhad a course, a testimony to fulfil for God (Acts 13:25), and so\nhad holy Paul (2 Tim 4:6,7), and so has every saint: also, he that\nis to suffer has his truth appointed him to suffer for. Christ\nhad a truth peculiar to himself to bear witness to in a way of\nsuffering (Mark 14:61,62). John had a truth peculiar to himself\nto bear witness to in a way of suffering (Mark 6:17,18). Stephen\nhad also a truth, divers from them both, to which he bare a holy\ntestimony, and for which he bravely died (Acts 7:51-53).\n\nIf you read the book of Acts and Monuments, you may see a goodly\nvariety as to this; and yet in all a curious harmony. Some are\nthere said to suffer for the Godhead, some for the manhood, some\nfor the ordinances of Christ, and some laid down their lives\nfor the brethren. And thus far we see that he that suffers for\nrighteousness' sake, suffers, in this sense, according to the will\nof God.\n\nSixth, As it is appointed who, when, where, what kind, and for what\ntruth, by the will of God, this and that saint should suffer; so\nalso it is appointed BY WHOSE HAND this or that man shall suffer\nfor this or that truth. It was appointed that Moses and Israel\nshould suffer by the hand of Pharaoh. And for this very purpose,\nsaid God, have I raised thee up, that is, to be a persecutor,\nand to reap the fruits thereof (Exo 9:16). It was also determined\nthat Christ should suffer by the hand of Herod and Pontius Pilate;\n\"For of a truth,\" said they, \"against thy holy child Jesus--both\nHerod, and Pontius Pilate, with the Gentiles, and the people of\nIsrael, were gathered together, for to do whatsoever thy hand and\nthy counsel determined before to be done\" (Acts 4:27).\n\nThese are great instances, from which we may gather how all these\nthings are ordered from thence down hitherto. For if a sparrow\nfalls not to the ground without God, she shall not be killed\nwithout God; not by he knows not who. And if a Christian man is\nbetter than many sparrows, it follows, that God concerns himself\nmore with, for, and about him than with, for, or about many sparrows.\nIt follows, therefore, in right reason, that as the person who is\nappointed to be the sufferer, so the persons who are appointed to\nbe the rod and sword thereby to afflict withal. Thus far, therefore,\nthe will of God is it that ordereth and disposeth of us and of\nour sufferings.\n\nSeventh, As all these pass through the hand of God, and come not\nto us but by his will, so HOW as also LONG is really determined\nas any of them all. It is not in man, but God, to set the time\nhow long the rod of the wicked shall rest upon the lot of the\nrighteous. Abraham must be informed of this. \"Abraham,\" says God,\n\"know of a surety that thy seed shall be a stranger in a land that\nis not theirs, and shall serve them; and they shall afflict them\nfour hundred years\" (Gen 15:13). So the thraldom of Israel in Babylon\nwas not only in the general appointed, but the time prefixed, how\nlong (Jer 25:11,12; 29:10). The time of the beast's reign and of\nthe witnesses walking in sackcloth are punctually fixed, and that\nbeyond which they cannot go (Rev 11, 12, 13).\n\nI know these are generals, and respect the church in the bulk of\nit, and not particular persons. But, as was hinted afore, we must\nargue from the greater to the lesser, that is, from four hundred\nyears to ten days, from ten days to three, and so from the church\nin general to each particular member, and to the time and nature\nof their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11).\n\nAnd thus, in a word or two, I have finished the first two parts\nof the text, and showed you what there is in Peter's counsel and\nadvice; and showed you also, to whom his advice is given: in which\nlast, as you see, I have showed you both what the will of God is,\nand what to suffer according to it. And particularly, I have, in\na few words, handled this last, to show you that our sufferings\nare ordered and disposed by him, that you might always, when you\ncome into trouble for his name, not stagger nor be at a loss, but\nbe stayed, composed, and settled in your minds, and say, \"The will\nof the Lord be done\" (Acts 21:14). I will also say unto you this\nby the way, that the will of God doth greatly work, even to order\nand dispose of the spirits of Christians, in order to willingness,\ndisposedness, readiness, and resignation of ourselves to the mind\nof God. For with respect to this were those words last recited\nspoken. Paul saw that he had a call to go up to Jerusalem, there\nto bear his testimony for Christ and his gospel; but those unto\nwhom he made know his purpose entreated him, with much earnestness,\nnot to go up thither, for that, as they believed, it would endanger\nhis life. But he answereth, What, mean ye to weep, and to break\nmy heart? for I am ready, not to be bound only, but also to die\nat Jerusalem for the name of the Lord Jesus. And when he would\nnot be persuaded, says Luke, we ceased, saying, \"The will of the\nLord be done.\" From what has been thus discoursed, many things will\nfollow; as,\n\n1. That the rod, as well as the child, is God's; persecutors, as\nwell as the persecuted, are his, and he has his own designs upon\nboth. He has raised them up, and he has ordered them for himself,\nand for that work that he has for them to do. Hence Habakkuk,\nspeaking of the church's enemies, saith, \"Thou hast ordained them\nfor judgment; and, O mighty God, thou hast established them for\ncorrection\" (Hab 1:12). And, therefore, they are in other places\ncalled the rod of God's anger; his staff (Isa 10:5), his hand;\nhis sword (Psa 17:13,14).\n\nIndeed, to be thus disposed of, is a sad lot; the lot is not fallen\nto them in pleasant places, they have not the goodly heritage;\nbut the judgments of God are a great deep. The thing formed may\nnot say to him that formed it, Why hast thou made me thus? To be\nappointed, to be ordained, to be established to be a persecutor,\nand a troubler of God's church--O tremendous judgment! O amazing\nanger!\n\nThree things the people of God should learn from hence.\n\n(1.) Learn to pity and bewail the condition of the enemy; I know\nthou canst not alter the counsel of God; appointed they are,\nestablished they are for their work, and do it they must and shall.\nBut yet it becomes them that see their state, and that their day\nis coming, to pity and bewail their condition, yea, and to pray\nfor them too; for who knows whether it is determined that they\nshould remain implacable to the end, as Herod; or whether they\nmay through grace obtain repentance of their doings, with Saul.\nAnd I say again, if thy prayer should have a casting hand in the\nconversion of any of them, it would be sweet to thy thoughts when\nthe scene is over.\n\n(2.) Never grudge them their present advantages. \"Fret not thyself\nbecause of evil men, neither be thou envious at the workers of\niniquity\" (Prov 24:19). Fret not, though they spoil thy resting-place.\nIt is God that has bidden them do it, to try thy faith and patience\nthereby. Wish them no ill with what they get of thine; it is their\nwages for their work, and it will appear to them ere long that\nthey have earned it dearly. Their time is to rejoice but as in a\nmoment, in what thus is gotten by them; and then they, not repenting,\nare to perish for ever, like their own dung (Job 20:5-7). Poor man,\nthou that hast thy time to be afflicted by them, that thy golden\ngraces may shine the more, thou art in the fire, and they blow\nthe bellows. But wouldest thou change places with them? Wouldest\nthou sit upon their place of ease? Dost thou desire to be with\nthem (Prov 24:1)? O rest thyself contented; in thy patience possess\nthy soul, and pity and bewail them in the condition in which they\nare.\n\n(3.) Bless God that thy lot did fall on the other side, namely, to\nbe one that should know the truth, profess it, suffer for it, and\nhave grace to bear thee up thereunder, to God's glory, and thy\neternal comfort. This honour have not all his saints; all are not\ncounted worthy thus to suffer shame for his name. Do this, I say,\nthough they get all, and leave thee nothing but the shirt on thy\nback, the skin on thy bones, or an hole in the ground to be put\nin (Heb 11:23-26).\n\n2. Labour to be patient under this mighty hand of God, and be not\nhasty to say, When will the rod be laid aside? mind thou thy duty,\nwhich is to let patience have its perfect work. And bear the\nindignation of the Lord, because thou hast sinned against him,\nuntil he please to awake, to arise, and to execute judgment for\nthee (Micah 7:9). But to pass this. Are things thus ordered?\nthen this should teach us that there is a cause. The rod is not\ngathered without a cause; the rod is fore-determined, because the\nsin of God's people is foreseen, and ofttimes the nature of the\nsin, and the anger of the Father, is seen in the fashion of the\nrod. The rod of my anger, saith God. A bitter and hasty nation\nmust be brought against Jerusalem; an enemy fierce and cruel must\nbe brought against the land of Israel. Their sins called for such\na rod, for their iniquities were grievous (Hab 1:6).\n\nThis should teach us with all earnestness to be sorry for our sins,\nand to do what we can to prevent these things, by falling upon\nour face in a way of prayer before God. If we would shorten such\ndays, when they come upon us, let us be lovers of righteousness,\nand get more of the righteousness of faith, and of compliance\nwith the whole will of God into our hearts. Then I say, the days\nshall be shortened, or we fare as well, because the more harmless\nand innocent we are, and suffer, the greater will our wages, our\nreward, and glory be, when pay-day shall come; and what if we wait\na little for that?\n\nThese things are sent to better God's people, and to make them\nwhite, to refine them as silver, and to purge them as gold, and\nto cause that they that bear some fruit, may bring forth more: we\nare afflicted, that we may grow (John 15:2). It is also the will\nof God, that they that go to heaven should go thither hardly or\nwith difficulty. The righteous shall scarcely be saved. That is,\nthey shall, but yet with great difficulty, that it may be the\nsweeter. Now that which makes the way to heaven so strait, so\nnarrow, so hard, is the rod, the sword, the persecutor, that lies\nin the way, that marks where our haunt is, that mars our path,\ndigs a pit, and that sets a net, a snare for us in the way (1 Sam\n23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3).\n\nThis, I say, is that which puts us to it, but it is to try, as I\nsaid, our graces, and to make heaven the sweeter to us. To come\nfrighted and hard pursued thither, will make the safety there the\nmore with exceeding gladness to be embraced. And I say, get thy\nheart yet more possessed with the power of godliness; that the love\nof righteousness may be yet more with thee. For this blessedness,\nthis happiness, he shall be sure of, that suffereth for righteousness'\nsake.\n\n3. Since the rod is God's as well as the child, let us not look\nupon our troubles as if they came from, and were managed only by\nhell. It is true, a persecutor has a black mark upon him, but yet\nthe Scriptures say that all the ways of the persecutor are God's\n(Dan 5:23). Wherefore as we should, so again we should not,\nbe afraid of men: we should be afraid of them, because they will\nhurt us; but we should not be afraid of them, as if they were let\nloose to do to us, and with us, what they will. God's bridle is\nupon them, God's hook is in their nose: yea, and God has determined\nthe bounds of their rage, and if he lets them drive his church into\nthe sea of troubles, it shall be but up to the neck, and so far\nit may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8).\nI say the Lord has hold of them, and orders them; nor do they\nat any time come out against his people but by his licence and\ncommission how far to go, and where to stop. And now for two or\nthree objections:--\n\n1. Object. But may we not fly in a time of persecution? Your\npressing upon us, that persecution is ordered and managed by God,\nmakes us afraid to fly.\n\nAnsw. First, having regard to what was said afore about a call to\nsuffer; thou mayest do in this even as it is in thy heart. If it is\nin thy heart to fly, fly: if it be in thy heart to stand, stand.\nAny thing but a denial of the truth. He that flies, has warrant\nto do so; he that stands, has warrant to do so. Yea, the same man\nmay both fly and stand, as the call and working of God with his\nheart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27).\nDavid fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer\n37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke\n9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul\nstood (Acts 20:22,23).\n\nThere are therefore few rules in this case. The man himself is\nbest able to judge concerning his present strength, and what weight\nthis or that argument has upon his heart to stand or fly. I should\nbe loath to impose upon any man in these things; only, if thou\nfliest, take two or three cautions with thee:--\n\n(1.) Do not fly out of a slavish fear, but rather because flying is\nan ordinance of God, opening a door for the escape of some, which\ndoor is opened by God's providence, and the escape countenanced\nby God's Word (Matt 10:23).\n\n(2.) When thou art fled, do as much good as thou canst in all\nquarters where thou comest, for therefore the door was opened to\nthee, and thou bid to make thy escape (Acts 8:1-5).\n\n(3.) Do not think thyself secure when thou art fled; it was\nprovidence that opened the door, and the Word that did bid thee\nescape: but whither, and wherefore, that thou knowest not yet.\nUriah the prophet fled into Egypt, because there dwelt men that\nwere to take him, that he might be brought again to Jerusalem to\ndie there (Jer 26:21).\n\n(4.) Shouldest thou fly from where thou art, and be taken in another\nplace; the most that can be made of it--thy taking the opportunity\nto fly, as was propounded at first--can be but this, thou wast\nwilling to commit thyself to God in the way of his providence, as\nother good men have done, and thy being now apprehended has made\nthy call clear to suffer here or there, the which before thou wert\nin the dark about.\n\n(5.) If, therefore, when thou hast fled, thou art taken, be not\noffended at God or man: not at God, for thou art his servant, thy\nlife and thy all are his; not at man, for he is but God's rod, and\nis ordained, in this, to do thee good. Hast thou escaped? Laugh.\nArt thou taken? Laugh. I mean, be pleased which way soever things\nshall go, for that the scales are still in God's hand.\n\n(6.) But fly not, in flying, from religion; fly not, in flying,\nfor the sake of a trade; fly not, in flying, that thou mayest have\nease for the flesh: this is wicked, and will yield neither peace\nnor profit to thy soul; neither now, nor at death, nor at the day\nof judgment.\n\n2. Object. But if I fly, some will blame me: what must I do now?\n\nAnsw. And so many others if thou standest; fly not, therefore, as\nwas said afore, out of a slavish fear; stand not, of a bravado.\nDo what thou dost in the fear of God, guiding thyself by his Word\nand providence; and as for this or that man's judgment, refer thy\ncase to the judgment of God.\n\n3. Object. But if I be taken and suffer, my cause is like to be\nclothed with scandals, slanders, reproaches, and all manner of\nfalse, and evil speakings; what must I do?\n\nAnsw. Saul charged David with rebellion (1 Sam 22:8,13). Amos was\ncharged with conspiring against the king (Amos 7:10). Daniel was\ncharged with despising the king; and so also were the three children\n(Dan 6:13; 3:12). Jesus Christ himself was accused of perverting\nthe nation, of forbidding to give tribute to Caesar, and of saying\nthat himself was Christ a king (Luke 23:2). These things therefore\nhave been. But,\n\n(1.) Canst thou, after a due examination of thyself, say that\nas to these things thou art innocent and clear? I say, will thy\nconscience justify thee here? Hast thou made it thy business to\ngive unto God the things that are God's, and unto Caesar the things\nthat are his, according as God has commanded? If so, matter not\nwhat men shall say, nor with what lies and reproaches they slander\nthee, but for these things count thyself happy. Blessed are ye,\nwhen men shall revile you--and shall say all manner of evil against\nyou falsely (lying) for my sake (saith Christ). Rejoice, and be\nexceeding glad: for great is your reward in heaven: for so persecuted\nthey the prophets which were before you (Matt 5:11,12). Comfort\nthyself therefore in the innocency of thy soul, and say, I am\ncounted a rebel, and yet am loyal; I am counted a deceiver, and\nyet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the\nday of judgment; for if thou canst rejoice at the thoughts that\nthou shalt be cleared of all slanders and evil speakings then,\nthat will bear up thy heart as to what thou mayest suffer now.\nThe answer of a good conscience will carry a man through hell to\nheaven. Count these slanders part of thy sufferings, and those\nfor which God will give thee a reward, because thou art innocent,\nand for that they are laid upon thee for thy profession's sake.\nBut if thou be guilty, look to thyself; I am no comforter of such.\n\n[THIRD, THE GOOD EFFECT OF COMMITTING THE SOUL TO GOD'S KEEPING.]\n\nI come now to speak to the third and last part of the text, namely,\nof the good effect that will certainly follow to those that, after\na due manner, shall take the advice afore given. \"Let them that\nsuffer according to the will of God, commit the keeping of their\nsouls to him in well-doing, as unto a faithful Creator.\"\n\nTwo things from the last clause of the text lie yet before us. And\nthey are they by which will be shown what good effect will follow\nto those that suffer according to the will of God, and that commit\ntheir souls to his keeping. 1. Such will find him to themselves a\nCreator. 2. They will find him a faithful Creator. \"Let them commit\nthe keeping of their souls to him, as unto a faithful Creator.\"\n\nIn this phrase, a Faithful Creator, behold the wisdom of the Holy\nGhost, how fitly and to the purpose he speaketh. King is a great\ntitle, and God is sometimes called a King; but he is not set forth\nby this title here, but by the title of a Creator; for it is not\nalways in the power of a king to succour and relieve his subjects,\nthat are suffering for his crown and dignity. Father is a sweet\ntitle--a title that carrieth in it an intimation of a great deal\nof bowels and compassion, and God is often set forth also by this\ntitle in the holy Scriptures. But so he is not here, but rather\nas a Creator. For a father, a compassionate father, cannot always\nhelp, succour, or relieve his children, though he knows they are\nunder affliction! Oh! but a Creator can. Wherefore, I say, he is\nset forth here under the title of Creator.\n\nFIRST, A Creator! nothing can die under a Creator's hands. A Creator\ncan sustain all. A Creator can, as a Creator, do what he pleases.\n\"The Lord, the everlasting God, the Creator of the ends of the\nearth, fainteth not, neither is weary\" (Isa 40:28).\n\nThe cause of God, for which his people suffer, had been dead and\nburied a thousand years ago, had it not been in the hand of a\nCreator. The people that have stood by his cause had been out of\nboth as to persons, name, and remembrance, had they not been in\nthe hand of a Creator. Who could have hoped, when Israel was going\nin, even into the mouth of the Red Sea, that ever his cause, or\nthat people, should have revived again. A huge host of the Egyptians\nwere behind them, and nothing but death before and on every hand\nof them; but they lived, they flourished, they outlived their\nenemies, for they were in the hand of a Creator.\n\nWho could have hoped that Israel should have returned again from\nthe land, from the hand, and from under the tyranny of the king\nof Babylon? They could not deliver themselves from going thither,\nthey could not preserve themselves from being diminished when they\ncame there, their power was gone, they were in captivity, their\ndistance from home was far, their enemies possessed their land,\ntheir city of defence was ruined, and their houses burned down\nto the ground; and yet they came home again: there is nothing\nimpossible to a Creator.\n\nWho could have thought that the three children could have lived in\na fiery furnace? that Daniel could have been safe among the lions?\nthat Jonah could have come home to his country, when he was in\nthe whale's belly? or that our Lord should have risen again from\nthe dead? But what is impossible to a Creator?\n\nThis, therefore, is a rare consideration for those to let their\nhearts be acquainted with that suffer according to the will of\nGod, and that have committed the keeping of their souls to him in\nwell-doing. They have a Creator to maintain and uphold their cause,\na Creator to oppose its opposers. And hence it is said, all that\nburden themselves with Jerusalem \"shall be cut in pieces, though\nall the people of the earth be gathered together against it\" (Zech\n12:3).\n\nSECOND, A Creator! A Creator can not only support a dying cause,\nbut also fainting spirits. For as he fainteth not, nor is weary,\nso \"he giveth power to the faint, and to them that have no might\nhe increaseth strength\" (Isa 40:29). He is the God of the spirits\nof all flesh, and has the life of the spirit of his people in his\nown hand. Spirits have their being from him; he is the Father of\nspirits. Spirits are made strong by him, nor can any crush that\nspirit that God the Creator will uphold.\n\nIs it not a thing amazing to see one poor inconsiderable man, in\na spirit of faith and patience, overcome all the threatenings,\ncruelties, afflictions, and sorrows, that a whole world can lay upon\nhim? None can quail43 him, none can crush him, none can bend down\nhis spirit. None can make him to forsake what he has received of\nGod--a commandment to hold fast. His holy, harmless, and profitable\nnotions, because they are spiced with grace, yield to him more\ncomfort, joy, and peace, and do kindle in his soul so goodly\na fire of love to, and zeal for God, that all the waters of the\nworld shall never be able to quench.\n\nAy, say some, that is because his is headstrong, obstinate, and one\nthat will hear no reason. No, say I, but it is because his spirit\nis in the hand, under the conduct and preservation, of a Creator.\nA Creator can make spirits, uphold spirits, and make one spirit\nstronger to stand, than are all the spirits of the world to cast\ndown. To stand, I say, in a way of patient enduring in well-doing,\nagainst all that hell can do to suppress.\n\nTHIRD, A Creator! A Creator can bring down the spirits that oppose,\nand make them weak and unstable as water. The Lord, the everlasting\nGod, the Creator of the ends of the earth, fainteth not, nor is\nweary; there is no searching of his understanding. He gives power\nto the faint, and to those that have no might, he increaseth\nstrength; now mark, even the young shall faint and be weary, and\nthe young men shall utterly fall. A Creator can dash the spirits\nof the enemies with fear. God can put them in fear, and make them\nknow that they are men and not God, and that their horses are flesh\nand not spirit. When the enemy came to take Jesus Christ, their\nspirits fainted, their hearts died in them; they went backwards,\nand fell to the ground. They had hard work to strengthen their\nspirits to a sufficiency of boldness and courage, though they\nbrought halberts, and staves, and swords, and weapons with them,\nto take a naked44 man (John 18:3-7).\n\nAnd although this is that which is not so visible to the world\nas some other things are, yet I believe that God treads down the\nspirits of men in a day when they afflict his people, oftener than\nwe are aware of, or than they are willing to confess. How was the\nhostile spirit of Esau trod down of God, when he came out to meet\nhis poor naked brother, with no less than four hundred armed men?\nHe fainted before his brother, and instead of killing, kissed him\n(Gen 33:4). How was the bloody spirit of Saul trod down, when David\nmet him at the mouth of the cave, and also at the hill Hachilah\n(1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit\nmaker, a spirit reviver, a spirit destroyer; he can destroy body\nand soul in hell (Luke 12:5).\n\nFOURTH, A Creator! As a Creator, he is over all arts, inventions,\nand crafts of men that are set on work to destroy God's people,\nwhether they be soldiers, excellent orators, or any other whatsoever;\nwe will single out one--the smith, that roaring fellow, who with\nhis coals and his bellows makes a continual noise. \"I have created\nthe smith,\" said God, \"that bloweth the coals in the fire, and\nthat bringeth forth an instrument for his work; and I have created\nthe waster to destroy\" (Isa 54:16). The smith, what is he? I\nanswer, an idol maker, a promoter of false worship, and one that\nmakes instruments of cruelty, therewith to help to suppress the\ntrue [worship] (Isa 41:7; 44:12; 46:6).\n\n\"I have created the smith,\" saith God, \"that bloweth the coals in\nthe fire.\" The idol inventor, the idol maker, the supporter of\nidol worship, he is my creature, saith God, to teach that he has\npower to reach him, and to command his sword to approach him at\nhis pleasure, notwithstanding his roaring with his bellows, and\nhis coals in the fire. So then, he cannot do what he will in the\nfire, nor with his idol when he has made it; the instrument, also\nthat he makes for the defence of his idol, and for the suppressing\nof God's true worship, shall not do the thing for the which it\nis designed by him. And so the very next verse saith: \"No weapon\nthat is formed against thee shall prosper, and every tongue that\nshall rise against thee in judgment thou shalt condemn. This is\nthe heritage of the servants of the Lord, and their righteousness\nis of me, saith the Lord\" (Isa 54:17). And the text saith moreover,\nI have created the waster to destroy. The waster, what is that?\nWhy, the smith makes an idol, and God has made the rust; the\nsmith makes a sword, and God has made the rust. The rust eats them\nup, the moth shall eat them up, the fire shall devour them. \"The\nwicked,\" saith the Psalmist, \"have drawn out the sword, and have\nbent their bow, to cast down the poor and needy, and to slay such\nas be of upright conversation. Their sword shall enter into their\nown heart, and their bows shall be broken\" (Psa 37:14,15).\n\nAll this can God do, because he is a Creator, and none but God can\ndo it. Wherefore by this peculiar title of Creator, the apostle\nprepareth support for suffering saints, and also shows what\na good conclusion is like to be made with them that suffer for\nrighteousness' sake, according to his will; and that commit the\nkeeping of their souls to him in well-doing, as unto a faithful\nCreator.\n\nFIFTH, A Creator! A Creator can make such provision for a suffering\npeople, in all respects, as shall answer all their wants. Have\nthey lost their peace with the world? Have they no more peace\nwith this world? Why, a Creator can make, create peace, can create\npeace, peace; peace with God, and peace with his conscience; and\nthat is better than all the peace that can be found elsewhere in\nthe world (Isa 57:19). Have they lost a good frame of heart? Do\nthey want a right frame of spirit? Why, though this is to be had\nno where in the world, yet a Creator can help them to it (Psa\n51:10). Have they lost their spiritual defence? Do they lie too\nopen to their spiritual foes? Why, this a Creator can help. \"And\nthe Lord will create upon every dwelling place of Mount Zion, and\nupon her assemblies, a cloud and smoke by day, and the shining\nof a flaming fire by night: for upon all the glory shall be a\ndefence.\" (Isa 4:5)\n\nThis is the work of the Spirit; for though the Spirit itself be\nuncreated, yet all the holy works of it in the heart are verily\nworks of creation. Our new man is a creation; our graces are a\ncreation; our joys and comforts are a creation45 (2 Cor 5:17,18;\nEph 4:24; Isa 65:17-19). Now a creation none can destroy but a\nCreator; wherefore here is comfort. But again, God hath created\nus in Christ Jesus; that is another thing. The sun is created in\nthe heavens; the stars are created in the heavens; the moon is\ncreated in the heavens. Who can reach them, touch them, destroy\nthem, but the Creator? Why, this is the case of the saint; because\nhe has to do with a Creator, he is fastened to Christ; yea, is in\nhim by an act of creation (Eph 2:10), so that unless Christ and\nthe creation of the Holy Ghost can be destroyed, he is safe that\nis suffering according to the will of God, and that hath committed\nthe keeping of his soul to him in well-doing, as unto a faithful\nCreator. And this I would have you consider moreover; the man\nthat suffereth according to the will of God, committeth not such\na soul to this Creator as dwells in carnal men--a naked soul, a\ngraceless soul, a soul that has nothing in it but sin; but he commits\na converted soul, a regenerate soul, a soul adorned, beautified,\nand sanctified, with the jewels, and bracelets, earrings, and\nperfumes of the blessed Spirit of grace. And I say again, this\nis the work of a Creator, and a Creator can maintain it in its\ngallantry,\n\nFOOTNOTE? \"Gallantry\"; splendour of appearance, grandeur,\nnobleness.--Ed.\n\nand he will do so, but he will put forth acts of creating power\nfor it every day.\n\nSIXTH, A Creator! He that can create can turn and alter any thing,\nto what himself would have it. He that made \"the seven stars and\nOrion, and turneth the shadow of death into the morning\" (Amos\n5:8), he can \"make the wilderness a pool of water, and the dry\nland springs of water\" (Isa 41:18). Our most afflicted and desolate\nconditions, he can make as a little haven unto us; he can make us\nsing in the wilderness, and can give us our vineyards from thence\n(Hosea 2:14,15). He can make Paul sing in the stocks, and good\nRowland Taylor dance as he goeth to the burning stake. Jails, and\nmocks, and scourgings, and flouts and imprisonments, and hunger,\nand nakedness, and peril, and sword, and dens, and caves, and\nrocks, and mountains, God can so sweeten with the honey of his\nWord, and make so famous for situation by the glory of his presence,\nand so rich and fruitful by the communications of the Holy Ghost,\nand so easy by the spreading of his feathers over us, that we\nshall not be able to say, that in all the world a more commodious\nplace, or comfortable condition, can be found. Some have know this,\nand have been rather ready to covet to be here, than to shun and\nfly from it, as a most unsavoury condition. 46\n\nAll these things, I say, God doth as a Creator. He hath created\nantipathies, and he can make antipathies close, and have favour\none for another. The lion and the calf, the wolf and the lamb, the\nlittle boy and the cockatrice's den he can reconcile, and make\nto be at agreement. So, sufferings and the saint; the prison and\nthe saint; losses, crosses, and afflictions, and the saint: he can\nmake to lie down sweetly together.\n\nSEVENTH, A Creator! A Creator can make up all that thou hast\nor shalt lose for the sake of thy profession by the hands of the\nchildren of men, be they friends, relations, a world, life, or\nwhat you can conceive of.\n\n1. Hast thou lost thy friend for the sake of thy profession? Is\nthe whole world set against thee for thy love to God, to Christ,\nhis cause, and righteousness? Why, a Creator can make up all.\nHere, therefore, is the advantage that he hath that suffereth for\nrighteousness' sake. Jonathan, the very son of bloody Saul, when\nDavid had lost the help of all his own relations, he must fall in\nwith him, stick to him, and love him as he loved his own soul (1\nSam 18:1-3). Obadiah, Ahab's steward, when the saints were driven\neven under ground by the rage of Jezebel the queen, he is appointed\nof God to feed them in caves and holes of the earth (1 Kings 18:13).\nYea, the very raven complied with the will of a Creator to bring\nthe prophet bread and flesh in the morning, and bread and flesh\nat night (17:6). When Jeremiah the prophet was rejected of all,\nyea, the church that then was, could not help him; he was cast\ninto the dungeon, and sunk to a great depth there in the mire.\nGod the Creator, who ruleth the spirits of all men, stirred up\nthe heart of Ebed-melech the Ethiopian both to petition for his\nliberty, and to put him out of the dungeon by the help of thirty\nmen (Jer 38:7-13). These now, as Christ says, were both fathers,\nmothers, brothers, sisters, and as a loving wife or child (Matt\n19:29).\n\n2. Hast thou, for the sake of thy faith and profession thereof,\nlost thy part in the world? Why, a Creator can make thee houses\nas he did for the midwives of Egypt (Exo 1:20,21), and can build\nthee a sure house as he did for David his servant, who ventured all\nfor the love that they had to the fear of God and his way (2 Sam\n7). David was thrust out of Saul's house, and driven from his own,\nand God opened the heart of Achisch the king of Gath to receive\nhim, and to give him Ziklag. David, when under the tyranny of\nSaul, knew not what to do with his father and his mother, who were\npersecuted for his sake, but a Creator inclined the heart of the\nking of Moab to receive them to house and harbour (1 Sam 27:5;\n22:3,4).\n\n3. Is thy life at stake--is that like to go for thy profession,\nfor thy harmless profession of the gospel? Why, God the Creator\nis Lord of life, and to God the Lord belong the issues from death.\nSo then, he can, if he will, hold thy breath in thy nostrils, in\nspite of all the world; or if he shall suffer them to take away this\nfor his glory, he can give thee another ten times as good for thy\ncomfort. \"He that loveth his life shall lose it; and he that hateth\nhis life in this world shall keep it unto life eternal\" (John\n12:25).\n\n4. Is thy body to be disfigured, dismembered, starved, hanged, or\nburned for the faith and profession of the gospel? Why, a Creator\ncan either prevent it, or, suffering it, can restore it the very\nsame to thee again, with great and manifold advantage. He that\nmade thee to be now what thou art, can make thee to be what thou\nnever yet wast. It doth not yet appear what we shall be, further\nthan only by general words (1 John 3:2; Phil 3:21).\n\nEIGHTH, A Creator! Peter sets him before us here as a Creator,\nbecause he would have us live upon him as such; as well as upon\nhis grace, love, and mercy. In Job's day this was bewailed, that\nnone or but a few said, \"Where is God my maker, who giveth songs\nin the night?\" (Job 35:10).\n\nCreator, as was hinted before, is one of God's peculiar titles.\nIt is not given to him above five or six times in all the Book\nof God; and usually, when given him, it is either to show his\ngreatness, or else to convince us that of duty we ought to depend\nupon him; and not to faint, if he be on our side, for or under\nany adversity, according as we are bidden in the text: \"Let them\nthat suffer according to the will of God, commit the keeping of\ntheir souls to him in well-doing, as unto a faithful creator.\"\nShall God display his glory before us under the character and\ntitle of a Creator, and shall we yet fear man? Shall he do this\nto us when we are under a suffering condition, and that on purpose\nthat we might commit our souls to him in well-doing, and be quiet,\nand shall we take no notice of this? \"Who art thou, that thou\nshouldest be afraid of a man that shall die, and of the son of man\nwhich shall be made as grass; and forgettest the Lord thy maker,\nthat hath stretched forth the heavens, and laid the foundations\nof the earth?\" &c. (Isa 51:12,13).\n\nHad God concealed himself, as to his being a Creator, yet since\nhe presenteth himself unto us by his Word under so many excellent\ntitles as are given to no other God besides, methinks it should\nmake us bold in our God; but when, for our relief, he shall add\nto all other that he verily is a Creator, this should make us rest\nin hope indeed.\n\nEvery nation will have confidence for their own gods, though but\ngods that are made with hands--though but the work of the smith\nand carpenter; and shall not we trust in the name of the Lord our\nGod, who is not only a God, but a Creator and former of all things\n(Micah 4:5), consequently, the only living and true God, and one\nthat alone can sustain us? We therefore are to be greatly blamed\nif we overlook the ground, such ground of support and comfort as\npresenteth itself unto us under the title of a Creator; but then\nmost of all, if, when we have heard, believed, and known that our\nGod is such, we shall yet be afraid of a man that shall die, and\nforget the Lord our maker. We, I say, have heard, seen, known,\nand believed, that our God is the Creator. The heavens declare\nhis glory, and the firmament showeth his handy-work, and thus he\nhas showed unto us \"his eternal power and Godhead\" (Rom 1:20).\n\nBehold, then, thou fearful worm, Jacob, the heavens, the sun, the\nmoon, the stars; behold the earth, the sea, the air, the fire, and\nvapours. Behold, all living things, from leviathan and behemoth\nto the least that creepeth in the earth and waters. Yea, behold\nthyself, thy soul, thy body, thy fashion, thy building, and consider;\nthy God hath made even all these things, and hath given to thee\nthis being; yea, and all this also he made of that which doth\nnot appear (Heb 11:1-3). This is that which thou art called to\nthe consideration of by Peter, in the text; when he letteth fall\nfrom his apostolical meditation that thy God is the Creator, and\ncommandeth that thou, in thy suffering for him according to his\nwill, shouldest commit the keeping of thy soul to him as unto a\nfaithful Creator.\n\nHe that has the art thus to do, and that can do it in his straits,\nshall never be trodden down. His God, his faith; his faith, his\nGod, are able to make him stand. For such a man will thus conclude,\nthat since the Creator of all is with him, what but creatures are\nthere to be against him? So, then, what is the axe, that it should\nboast itself against him that heweth therewith? or the saw, that\nit should magnify itself against him that shaketh it? as if the\nrod should shake itself against him that lifteth it up; or as if\nthe staff should lift up itself as if it were not wood (Isa 10:15).\nRead also Isaiah 40:12-31, and then speak, if God as Creator is\nnot a sure confidence to all the ends of the earth that trust in,\nand wait upon him. As Creator, he hath formed and upholdeth all\nthings; yea, his hands have formed the crooked serpent, wherefore\nhe also is at his bay (Job 26:13). And thou hast made the dragon\nin the sea; and therefore it follows that he can cut and wound him\n(Isa 51:9), and give him for meat to the fowls, and to the beasts\ninheriting the wilderness (Psa 74:13,14), if he will seek to\nswallow up and destroy the church and people of God (Eze 29:3,4).\n\nNINTH, A Creator is God! the God unto whom they that suffer according\nto his will are to commit the keeping of their souls--the Creator.\nAnd doth he take charge of them as a Creator? Then this should\nteach us to be far off from being dismayed, as the heathens are,\nat his tokens; for our God, the Lord, is the true God, the living\nGod, the King of eternity (Jer 10:1,2,10). We should tremblingly\nglory and rejoice when we see him in the world, though upon those\nthat are the most terrible of his dispensations. God the Creator\nwill sometimes mount himself and ride through the earth in such\nmajesty and glory, that he will make all to stand in the tent\ndoors to behold him. O how he rode in his chariots of salvation\nwhen he went to save his people out of the land of Egypt! How he\nshook the nations! Then \"his glory covered the heavens, and the\nearth was full of his praise. And his brightness was as the light;\nhe had horns coming out of his hand: and there was the hiding of\nhis power. Before him went the pestilence, and burning coals went\nforth at his feet. He stood, and measured the earth: he beheld,\nand drove asunder the nations; and the everlasting mountains were\nscattered, the perpetual hills did bow: his ways are everlasting.\"\nThen said the prophet, \"I saw the tents of Cushan in affliction:\nand the curtains of the land of Midian did tremble. Was the Lord\ndispleased against the rivers? was thine anger against the rivers?\nwas thy wrath against the sea, that thou didst ride upon thine\nhorses and thy chariots of salvation?\" (Hab 3:3-8).\n\nSo David: \"The earth shook and trembled,\" said he; \"the foundations\nalso of the hills moved and were shaken, because he was wroth.\nThere went up a smoke out of his nostrils, and fire out of his\nmouth devoured: coals were kindled by it. He bowed the heavens\nalso, and came down: and darkness was under his feet. And he rode\nupon a cherub, and did fly: yea, he did fly upon the wings of the\nwind. He made darkness his secret place; his pavilion round about\nhim were dark waters and thick clouds of the skies. At the brightness\nthat was before him his thick clouds passed, hail stones and coals\nof fire. The Lord also thundered in the heavens, and the Highest\ngave his voice; hail stones and coals of fire. Yea, he sent out\nhis arrows, and scattered them; and he shot out lightnings, and\ndiscomfited them. Then the channels of waters were seen, and the\nfoundations of the world were discovered at thy rebuke, O Lord,\nat the blast of the breath of thy nostrils\" (Psa 18:7-15).\n\nThese are glorious things, though shaking dispensations. God is\nworthy to be seen in his dispensations as well as in his Word,\nthough the nations tremble at his presence. \"Oh that thou wouldest\nrend the heavens, that thou wouldest come down,\" saith the prophet,\n\"that the mountains might flow down at thy presence!\" (Isa 64:1).\nWe know God, and he is our God, our own God; of whom or of what\nshould we be afraid? (Psa 46). When God roars out of Zion, and\nutters his voice from Jerusalem, when the heavens and the earth do\nshake, the Lord shall be the hope of his people, and the strength\nof the children of Israel (Joel 3:16).\n\nEvery man stayeth up, or letteth his spirit fail, according to\nwhat he knoweth concerning the nature of a thing. He that knows\nthe sea, knows the waves will toss themselves: he that knows a\nlion, will not much wonder to see his paw, or to hear the voice\nof his roaring. And shall we that know our God be stricken with\na panic fear, when he cometh out of his holy place to punish the\ninhabitants of the earth for their iniquity? We should stand like\nthose that are next to angels, and tell the blind world who it\nis that is thus mounted upon his steed, and that hath the clouds\nfor the dust of his feet, and that thus rideth upon the wings of\nthe wind: we should say unto them, \"This God is our God for ever\nand ever, and he shall be our guide even unto death.\"\n\nOur God! the Creator! He can turn men to destruction, and say,\nReturn, ye children of men. When our God shows himself, it is\nworth the while to see the sight, though it costs us all that we\nhave to behold it. Some men will bless and admire every rascally\njuggler that can but make again that which they only seem to mar,\nor do something that seems to outgo reason; yea, though they make\nthunderings and noise in the place where they are, as though the\ndevil himself were there. Shall saints, then, like slaves, be afraid\nof their God, the Creator; of their own God, when he rendeth the\nheavens, and comes down? When God comes into the world to do great\nthings, he must come like himself--like him that is a Creator:\nwherefore the heavens and the earth must move at his presence, to\nsignify that they acknowledge him as such, and pay him that homage\nthat is due to him as their God and great Creator.\n\nWe that are Christians have been trained up by his Son in his\nschool this many a day, and have been told what a God our Father\nis, what an arm he has, and with what a voice he can thunder; how\nhe can deck himself with majesty and excellency, and array himself\nwith beauty and glory; how he can cast abroad the rage of his wrath,\nand behold every one that is proud, and abase him (Job 40:9-11).\nHave we not talked of what he did at the Red Sea, and in the land\nof Ham many years ago, and have we forgot him now? Have we not\nvaunted and boasted of our God both in church, pulpit, and books;\nand spake to the praise of them that, instead of stones, attempted\nto drive antichrist out of the world with their lives and their\nblood; and are we afraid of our God? He was God, a Creator, then;\nand is he not God now? and will he not be as good to us as to them\nthat have gone before us? or would we limit him to appear in such\nways as only smile upon our flesh; and have him stay, and not show\nhimself in his heart-shaking dispensations until we are dead and\ngone? What if we must go now to heaven, and what if he is thus\ncome down to fetch us to himself? If we have been wise as serpents,\nand innocent as doves--if we can say, Neither against the law of\nthe Jews, neither against the temple, nor against Caesar, have we\noffended anything at all, of what should we be afraid? Let heaven\nand earth come together, I dare say they will not hurt us. Our\nLord Jesus, when dilating upon some of the great and necessary works\nof our Creator, puts check beforehand to all uncomely fears; to\nsuch fears as become not the faith and profession of a Christian.\n\"Brother,\" saith he, \"shall deliver up the brother to death, and\nthe father the child: and the children shall rise up against their\nparents, and cause them to be put to death. And ye shall be hated\nof all men for my name's sake.\" What follows? (verse 28), \"Fear\nthem not\"; and again, in verse 31, \"Fear ye not\" (Matt 10:21,22).\n\nSo again (Matt 24): \"Nation shall rise against nation--there shall\nbe famines, pestilences, and earthquakes, &c. They shall deliver you\nup to be afflicted, and shall kill you.--Many shall be offended,\nand shall betray one another.--And many false prophets shall\narise, and deceive many.\" And yet for all this we are bid not\nto be afraid, for all these things, with all other are ordered,\nlimited, enlarged and straitened, bounded and butted by the will,\nand hand, and power of that God unto whom Peter bids us commit\nthe keeping of our souls, as unto a faithful Creator (verse 7-11;\nMark 13:5-9). To wait for God in the way of his judgments doth\nwell become a Christian.\n\nTo believe he loves us when he shows himself terrible to us, is\nalso very much becoming of us. Wherefore has he given us grace?\nIs it that we should live by sense? Wherefore has he sometimes\nvisited us? Is it that our hearts might be estranged from him, and\nthat we still should love the world? And I say again, wherefore\nhas he so plainly told us of his greatness, and of what he can\ndo? Is it not that we might be still when the world is disturbed;\nand that we might hope for good things to come out of such providences\nthat, to sense, look as if themselves would eat up and devour all?\n\nLet us wait upon God, walk with God, believe in God, and commit\nourselves, our soul, our body, to God, to be kept. Yea, let us be\ncontent to be at the disposal of God, and rejoice to see him act\naccording to all his wondrous works. For this is a posture highly\nbecoming them that say of God he is their Father, and that have\ncommitted the keeping of their souls to him as unto a Creator.\nA comely thing it is for the soul that feareth God, to love and\nreverence him in all his appearances. We should be like the spaniel\ndog, even lie at the foot of our God, as he at the foot of his\nmaster; yea, and should be glad, could we but see his face, though\nhe treads us down with his feet.\n\nAy, says one son, so I could, if I thought this high God would\nregard me, and take notice of my laying of my soul at his foot,\nwhile I suffer for his Word and truth in the world. Why, do but\nsee now how the Holy Ghost, for our help, doth hedge up that way\nin at which unbelief would come, that there might, as to this,\nbe no room left for doubting. For as he calleth the God unto whom\nwe are bid to commit the keeping of our soul, a Creator, so he\nsaith that he is A CREATOR THAT IS FAITHFUL. \"Let them commit the\nkeeping of their souls unto him in well-doing, as unto a faithful\nCreator\"--a Creator that will concern himself with the soul committed\nto his trust, and that will be faithful to it, according to all\nthat he has promised.\n\nThis, therefore, of God's faithfulness being added to his might and\npower, is in itself a ground of great support to those that have\nin a way of well-doing committed themselves, their souls, to him\nto keep. A Creator; what is it that a Creator cannot do? A faithful\nCreator; what is it that one that is faithful will not do, that\nis, when he is engaged? And now he is engaged, because thou hast\ncommitted thy soul to him to keep, and because he has bid thee\ndo so. Let them commit the keeping of their soul to him, as unto\na faithful Creator. I have sometimes seen an unfaithful man engaged,\nwhen a thing has been committed to him to keep. A man that is a\nthief, a cheater, a defrauder, will yet be faithful to him that\nwill commit a charge to him to keep. And the reason is, because,\nthough he can steal, cheat, defraud, without being taken notice\nof; yet he must be seen and known, if he be false in that which\nis committed to him to keep. I know the comparison is odious, yet\nsuch have been made by a holier mouth than mine, and as the case\nmay be, they may be aptest of all to illustrate that which a man\nis about to explain. Hark what the unjust judge saith, says the\nLord Jesus Christ (Luke 18).\n\nTo commit thy soul to God is to trust him with it; to commit thy\nsoul to God is to engage him to look to it. And if he should not\nbe faithful now, he will not be so in any case. For himself has\nbidden thee do it; he has also promised to keep it, as has been\nalready showed in the former part of this discourse. Besides, he is\nhere said to be faithful--to be a faithful Creator. He challenges\nthis of faithfulness to himself alone: \"Yea, let God be true, but\nevery man a liar\" (Rom 3:4). This, therefore, doth still help to\nencourage them that would be faithful to him, to commit the keeping\nof our soul to him. A faithful man will encourage one much; how\nmuch more should the faithfulness of God encourage us?\n\nHere, therefore, we have a closing word indeed; a word to wrap\nup the text with that is as full of good as the sun is of light.\nWhat can be fitter spoken? What can be added? What now is wanting\nto the help of him that has committed his soul to God to keep it\nwhile he is suffering according to his will in the world? He is\nengaged, as I said, by that act; thou hast committed thy soul to\nhim to keep; he is engaged by his own Word; he has bidden thee\ncommit thy soul to him to keep. He is engaged by his declaring\nof himself to be faithful; for that has encouraged thee to commit\nthy soul to him to keep. Besides, he has promised to do it; he\nhas sworn to do it.\n\n\"For when God made promise to Abraham, because he could swear by\nno greater, he sware by himself, saying, Surely blessing I will\nbless thee, and multiplying I will multiply thee. And so, after he\nhad patiently endured, (as thou must do,) he obtained the promise.\nFor men verily swear by the great: and an oath for confirmation is\nto them an end of all strife. Wherein God, willing more abundantly\nto shew unto the heirs of promise the immutability of his counsel,\nconfirmed it by an oath: that by two immutable things, in which it\nwas impossible for God to lie, we might have a strong consolation,\nwho have fled for refuge to lay hold upon the hope set before\nus: which hope we have as an anchor of the soul, both sure and\nsteadfast, and which entereth into that within the veil; whither\nthe forerunner is for us entered, even Jesus, made an High-priest\nfor ever after the order of Melchisedec\" (Heb 6:13-20).\n\nThus you see what ground we have who suffer according to the will\nof God, and that have committed the keeping of our souls to him in\nwell-doing, as unto a faithful Creator. Here, therefore, I might\nmake a stop and conclude as to this advice; but now we are in, we\nwill proceed a little further, and will fall upon three or four\nmore particulars.\n\nFirst, then, He will be faithful to us in this: He will keep us from\nthose allurements of the world that a suffering saint is subject\nto. They that suffer have other kinds of temptations upon this\naccount than other Christians have. The liberty of others, while\nthey are in bonds, is a temptation to them. The peace of others,\nwhile they are in trouble, is a temptation to them. The enjoyments\nof others, while their houses are empty and their goods taken\naway, while their own water is sold unto them, and while they are\nbuying their own wood, is a great temptation to them (Lam 5:4).\nAnd this temptation, were it not that we have to do with a God\nthat is faithful, would assuredly be a great snare unto them. But\n\"God is faithful, who will not suffer you to be tempted,\" as to\nthis, \"above that ye are able\" (1 Cor 10:13).\n\nNay, a suffering man has not only these things lying before him\nas a temptation, but perhaps the wife of the bosom lies at him,\nsaying, O do not cast thyself away; if thou takest this course,\nwhat shall I do? Thou has said thou lovest me; now make it manifest\nby granting this my small request. Do not still remain in thine\nintegrity. Next to this come the children, all which are like to\ncome to poverty, to beggary, to be undone for want of wherewithal\nto feed, and clothe, and provide for them for time to come. Now\nalso come kindred, and relations, and acquaintance; some chide,\nsome cry, some argue, some threaten, some promise, some flatter,\nand some do all, to befool him for so unadvised an act as to cast\naway himself, and to bring his wife and children to beggary for\nsuch a thing as religion. These are sore temptations.47\n\nNext to those come the terrors of men, the gripes of the laws,\nthe shadow of death, and no man can tell what. All which are\nsufficient to pull a man from the gates of life, were he there, if\nthe faithful Creator stands not to him. \"But God is faithful, who\nwill not suffer you to be tempted above that ye are able; but will\nwith the temptation make a way to escape, that ye may be able to\nbear it.\"--\"But God is faithful.\" It saith not, that thou art: but\n\"God is faithful\"--to his Son, to whom he has given thee; to his\npromise, the which he has given thee; to his cause, to which he\nhas called thee; and to thy soul, the which thou hast committed\nto his trust, and the which he also has taken the charge of, as he\nis a faithful Creator.\n\n\"And will not suffer thee to be tempted.\" How, not tempted? No;\nnot above what thou art able. He that tempts thee doth not at all\nconsider thy strength, so as to stop when he sees thou art weak;\nhe would have thee overthrown, for therefore it is that he tempteth\nthee. But God will not suffer that, because he is faithful, and\nbecause thou hast committed the keeping of thy soul unto him in\nwell-doing, as unto a faithful Creator. \"Not tempted above that\nye are able.\" He saith not, above that ye are well able. Indeed,\nthy strength shall be proportioned to the temptation, but thou\nmayest have none over and above to spare; thou shalt not have a\nbigger load than God will give thee shoulders to bear. Christ did\nbear his burden, but it made him cry out, and sweat as it were\ngreat drops of blood, to carry it. Bear thy burden thou shalt,\nand not be destroyed by it; but perhaps thou mayest sometimes roar\nunder it by reason of the disquietness of thy heart. \"But he will\nwith the temptation make a way of escape.\" \"With the temptation,\"\nnot without it; thou must be tempted, and must escape too. \"With\nthe temptation.\" As sure as Satan is licensed, so sure he is\nlimited; and when Satan has ended all the temptation, he shall\ndepart from thee (Luke 4:13). \"He will with the temptation\"--by\nsuch a managing of it as shall beak its own neck. God can admit\nSatan to tempt, and make the Christian wise to manage the temptation\nfor his own escape.\n\n\"Make a way.\" It may be thou seest no way of escape. It may be there\nis no way--no way in all the world, to escape. Well; but God can\nmake a way. When Israel was hemmed in at the Red Sea, there was as\nthen no way--no way in all the world, to escape. O! but God made\na way, and a pathway too, and that through the mighty waters (Exo\n15:8,16; Psa 106:9; 78:13). He will make a way with the temptation,\nor \"will with the temptation make a way to escape, that ye may be\nable to bear it.\" These are the words of the Holy Ghost, who is\nGod; and they are spoken, yea, committed to record for this very\npurpose, that those that are under affliction might commit the\nkeeping of their soul to him in well-doing, as unto a faithful\nCreator. That is the first.\n\nSecond, He will also be faithful to us as to this: He will give us\na competent measure of wisdom, that in our suffering condition we\nmay in all things be made able to manage our state with discretion.\nWe are perhaps weak of natural abilities, parts of utterance, or\nthe like; and our adversaries are learned, eloquent, and ripe of\nparts. Thou hast the disadvantage on thy side, and they have what\nthe world can afford to encourage them; thou art weak of spirit,\nthey are bold and strong. The great and the mighty are with thy\nenemies, but on thy side there is no comforter (Eccl 4:1).\n\nWhy now here is, as to this, and to what else can it be objected,\nthe faithfulness of God engaged. First, in a general promise; I will\nnot fail thee, nor forsake thee (Heb 13:5,6). Secondly, we have\nan invitation to come to this faithful God for wisdom to assist\nand help. For after he had said, \"My brethren, count it all joy\nwhen ye fall into divers temptations--and let patience have her\nperfect work\"; he adds, \"If any man lack wisdom, let him ask of\nGod, that giveth to all men liberally, and upbraideth not, and it\nshall be given him\" (James 1:2-5). Here is more than an invitation,\nhere is a promise--it shall be given him; and all to show us what a\nfaithful Creator we have committed our souls unto. Doth any lack\nwisdom to know how to carry it in a time of trial: let them ask it\nof God--of the God that is wisdom itself; let him ask it of God,\nthe liberal giver, who giveth to all men all that they have, and\nupbraideth not for their unworthiness. Nor doth the Holy Ghost\nstop here, but enlarges himself in a more particular way to those\nthat suffer according to the text, saying, \"But when they deliver\nyou up, take no thought how or what ye shall speak: for it shall\nbe given you in that same hour what ye shall speak\" (Matt 10:19).\nI have often been amazed in my mind at this text, for how could\nJesus Christ have said such a word if he had not been able to\nperform it? This text, therefore, declares him to be God. It is\nalso a proof of faithfulness to those that suffer for him.\n\nFor it is as if he should say, Try me and trust me; if I stand not\nby you in a day of distress, never believe me more;--you, suffering\naccording to the will of God, and committing your souls to him in\nwell-doing; \"I will give you a mouth and wisdom, which all your\nadversaries shall not be able to gainsay or resist,\" for so he has\nit in Luke 21:15. Here is no consideration of what capacity the\npeople might be of, that were to be persecuted; but what matters\nwhat they are? if fools, it is no matter; if wise, it helpeth\nnothing. A mouth and wisdom is to be given; that of itself shall\ndo. And this is according to that other scripture mentioned afore,\nwhere it saith, \"No weapon that is formed against thee shall\nprosper; and every tongue that shall rise against thee in judgment\nthou shalt condemn\" (Isa 54:17). Although it may happen in this,\nas in the former temptation, the devil and his agents may give the\nsaints, in their pleading for the truth, their bellies full both\nof cross answers, equivocations, sophistications, wrong glosses\nand erroneous interpretations; but truth shall prevail, shall turn\nthe scale, and bear away the victory.\n\nThird, He will also be faithful to us in this: we shall not want\nspiritual support to help us to bear up under our particular parts\nof suffering. I do not say that thou shalt be comforted all the\nwhile; but I say he will be to thee so faithful as to comfort thee\nunder those thodes,48 gusts, blasts, or battering storms that beat\nagainst thy wall (Isa 32:2).\n\nLook then what present degrees or aggravating appearances are in\nthy afflictions; to such a degree shalt thou at times be supported.\nFor as surely as ever the Spirit of God moved Samson at times in\nthe camp of Dan, when he lay against the Philistines; so will the\nSpirit of God move in and upon thee to comfort and to strengthen\nthee, whilst thou sufferest for his name in the world. As our\nafflictions abound for Christ, so shall our consolations abound by\nhim (2 Cor 1:5). I have observed that God lays this, that he useth\nto comfort his people in a time of sufferings, as an aggravation\nof sin upon them that did use to shuck49 and shrink under sufferings.\n\"I,\" saith he, \"even I, am he that comforteth you; who art thou\nthat thou shouldest be afraid of a man that shall die\" (Isa 51:12)?\n\n\"God,\" says the wise man, \"hath set the one over against the other,\"\nthe day of adversity and the day of prosperity, \"to the end that\nman should find nothing after him\" to complain of (Eccl 7:14).\nFor as certainly as there is a time to mourn, so certainly there\nis a time to rejoice: set, I say, for them that suffer for God's\ncause according to God's will (Eccl 3:4).\n\nThere are several degrees of suffering for righteousness; there\nis the scourge of the tongue, the ruin of an estate, the loss of\nliberty, a jail, a gibbet, a stake, a dagger. Now, answerable to\nthese are the comforts of the Holy Ghost prepared, like to like,\npart proportioned to part, only the consolations are said to abound\n(2 Cor 1).\n\nBut the lighter the sufferings are, the more difficult it is to\njudge of the comforts of the Spirit of God, for it is common for\na man to be comfortable under sufferings when he suffereth but\nlittle, and knows also that his enemy can touch his flesh, his\nestate, or the like, but little: I say, it is common for such a\nman to be comfortable in his sufferings, from the consideration\nthat his enemies can touch him no further. And this may be the\njoy of the flesh--the result of reason, and may be very much, if\nnot altogether, without a mixture of the joy of the Holy Ghost\ntherewith. The more deep, therefore, and the more dreadful the\nsufferings are, the more clearly are seen the comforts of the\nSpirit, when a man has comfort where the flesh is dead, stirreth\nnot, and can do nothing. When a man can be comfortable at the loss\nof all--when he is under the sentence of death, or at the place\nof execution--when a man's cause, a man's conscience, the promise,\nand the Holy Ghost, have all one comfortable voice, and do all,\ntogether with their trumpets, make one sound in the soul; then\nthe comforts are good, of the right kinds, of God and his Spirit.\n\nI told you before that there are several degrees of sufferings;\nwherefore it is not to be expected that he that suffers but little\nshould partake of the comforts that are prepared for them that\nsuffer much. He that has only the scourge of the tongue, knows not\nwhat are the comforts that are prepared for him that meets with\nthe scourge of the whip. And how should a man know what manner\nof comforts the Holy Ghost doth use to give at the jail and the\ngibbet, when himself, for righteousness, never was there?\n\nBut whether this or the other Christian knows it, God has his\nconsolations for his suffering people; and those, too, such as\nare proportioned to the nature or degree of their sufferings; the\nwhich shall assuredly be made appear to them that shall after a\ngodly manner stick to his truth, and trust him with their souls.\nJoseph was cast into prison; but God was with him. John was\nbanished into the isle called Patmos, for the Word of God; but what\nrevelations of God had he there! even such as he was a stranger\nto all his life before: this, therefore, is to be well heeded. For\nit is a demonstration of the faithfulness of God to those that,\nsuffering according to his will, do commit the keeping of their\nsouls to him in well-doing, as unto a faithful Creator.\n\nFourth, He will also be faithful to us in this: He will not let the\nsharpness, nor keenness, nor venom of the arrows of the enemies\nof his people, reach so far as to destroy both body and soul at\nonce; but he will preserve them, when what can be done is done,\nto his eternal kingdom and glory, is a marvellous thing; but it\nmust be so, because God has called them to it. Therefore, after\nPeter had told them that the devil their adversary sought to devour\nthem, and had bidden them resist him, steadfast in the faith,\nhe saith, \"But the God of all grace, who hath called us unto his\neternal [kingdom and] glory by Christ Jesus, after that ye have\nsuffered a while, make you perfect, stablish, strengthen, settle\nyou\" (1 Peter 5:10). The truth is, persecution of the godly was,\nof God, never intended for their destruction, but for their glory,\nand to make them shine the more when they are beyond this valley\nof the shadow of death. Indeed, we ofttimes, when we are persecuted,\ndo feel the terrors of our adversaries in our minds. But it is not\nbecause they can shoot them thither, nor because they of themselves\nhave power to reach so far, but we, like fools, by our ignorance\nand unbelief, do admit them thither.\n\nNo suffering, nor inflicter of suffering, can reach the peace of\nthe sufferer without his own consent. This is provision of God's\nmaking; yea, and if through our folly their terror is admitted\nto touch us, yet since we are not our own, but are bought with a\nprice, we are not so at our own dispose, but that God will have\nthe butting and bounding of their rage, as also a power to uphold\nand support our spirits. When I said my foot slipped, thy mercy,\nO Lord, help me up. And the reason why, by God's ordinance, the\nspirit is not to be touched in suffering, is, because that is it\nthat is to sustain the infirmity of the sufferer; therefore God\nwill have the spirit of his servants kept sound, and in good health\n(Prov 18:14; Isa 57:16). The room, therefore, and the ground that\nthe enemy has to play upon, is the body and outward substance\nof the people of God, but the spirit is reserved, for the reason\nhinted before, and also that it might be capable of maintaining\nof communion with God. And how else could they obey that command\nthat bids them rejoice in tribulation, and glorify God in the\nfires? as it is (Rom 12; Isa 24:15).\n\nBut, I say, if they have not power to touch, much less to destroy\nbody and soul for ever. The body is God's, and he gives that to\nthem to destroy; the spirit is God's, and he keeps that to himself,\nto show that he has both power to do with us what he pleases, and\nthat he will recover our body also out of their hand; for if the\nspirit lives, so must the body, when men have done what they can\ntherewith. This is the argument of our Lord Jesus Christ himself\n(Luke 20:37,38). Therefore the faithfulness of God not only is,\nbut also will be seen, by them that dare trust him, till the next\nworld, to his glory and their eternal comfort.\n\nWe will now conclude with a short word by way of USE. You see how\nI have opened the text, and what hath naturally followed thereupon;\nfrom the whole of which may be gathered:--\n\nUse First, That the people of God are a suffering people--a people\nsubject to trouble for their faith and profession. The reason is,\nbesides what hath been said already, because the power of truth\nis in their hearts, and shows itself in their lives--a thing which\nthe devil and the world can by no means abide. He that is born\nafter the flesh persecuteth him that is born after the Spirit (Gal\n4:29). For they cannot agree in religion; the godly are so devout\nand the other are so profane, that they cannot do. Not but that\nGod's people, as they are commanded, are willing to let them\nalone; but the other they cannot bear that they should serve God\nas they have said (Matt 15:14), and hence ariseth persecution.\nThe world also would have the religion of the godly to be counted\nfalse--a thing that the others can by no means endure, but will\nstand by and maintain, yet in all peaceable manner, their own ways\nbefore them, whatever it costs.\n\nThe Christian and the carnal professor are like those two harlots\nthat you read of in the book of Kings, who strove for the living\nchild, whose it should be, whose contest could not be decided\nuntil it came to the sword of the king (1 Kings 3). O, but when\nthe sword was drawn, under a show as if the living child must now\nbe cut in two, then the true mother was known from the false; for\nher bowels yearned upon her son (verse 26,27). The world, what\nshow soever they have for religion, and however they urge it, that\nthe truth is with them, have no yearning of bowels for it. Let it\nbe neither mine nor thine, said she, but divide it; but the woman\nwhose the living child was, had not a heart to say so. Religion\nmay lie and die in a ditch for all those that are given to their\nsins; nor doth their zeal appear, except when they are gripping\nof the godly for his faith towards God. Bowels, yearning of bowels\nover God's condemned religion, is only found in the souls of those\nwho own God has made it.\n\nUse Second, Is it so? Are God's people a suffering people? Then this\nshould inform them that will be religious, to prepare themselves\nfor what is like to attend them for their religion. To prepare,\nI say, not with carnal weapons, but with the graces of the Spirit\nof God; that will help them with meekness and patience to endure.\nSit down then, I say, and count up the cost, before for religion\nthou engagest too far; lest thou take upon thee to meddle with\nthat which thou wilt not know what to do with in the end (Prov\n25:8; Luke 14:25-30).\n\nMany there be that are faulty here; they have taken upon them to\nprofess, not considering what they have taken in hand may cost\nthem. Wherefore, when troubles come indeed, then they start and\ncry. This they like not, because they looked not for it; and if\nthis be the way to heaven, let who will go on in it for them. Thus\nthey take offence, and leave Christ's cause and people to shift\nfor themselves in the world (Matt 13:20,21).\n\nUse Third, But let God's people think never the worse of religion,\nbecause of the coarse entertainment it meeteth with in the world.\nIt is better to choose God and affliction than the world, and sin,\nand carnal peace. It is necessary that we should suffer, because\nthat we have sinned. And if God will have us suffer a little while\nhere for his Word, instead of suffering for our sins in hell,\nlet us be content, and count it a mercy with thankfulness. \"The\nwicked is reserved to the day of destruction: they shall be brought\nforth to the day of wrath\" (Job 21:30). How kindly, therefore,\ndoth God deal with us, when he chooses to afflict us but for a\nlittle, that with everlasting kindness he may have mercy upon us\n(Isa 54:7,8). And \"it is better, if the will of God be so, that\nye suffer for well-doing than for evil-doing\" (1 Peter 3:17).\n\nUse Fourth, Look not, therefore, upon the sufferings of God's people\nfor their religion, to be tokens of God's great anger. It is, to\nbe sure, as our heavenly Father orders it, rather a token of his\nlove; for suffering for the gospel, and for the sincere profession\nof it, is indeed a dignity put upon us--a dignity that all men are\nnot counted worthy of. Count it, therefore, a favour that God has\nbestowed upon thee his truth, and graces to enable thee to profess\nit, though thou be made to suffer for it (Acts 5:41). Thou mightest\nhave been a sufferer for thy sins in hell, but thou art not; but\ncontrariwise art, perhaps, suffering for conscience to God; this\nis a dignity. For that thou dost thus by virtue of a heavenly gift,\non the behalf of Christ, for the gospel's sake, and according to\nthe will of God. This is a dignity that a persecutor shall not be\ncounted worthy of, until he first convert to Christ (Phil 1:29).\n\nUse Fifth, Take thy affliction with meekness and patience, though\nthou endurest grief wrongfully. \"For this is thankworthy, if a man\nfor conscience toward God endure grief, suffering wrongfully\" (1\nPeter 2:19). Lay thy hand, then, upon thy mouth, and speak not a\nword of ill against him that doth thee wrong; leave thy cause and\nthy enemy to God; yea, rather pray that his sin may not be laid to\nhis charge; wherefore, as I said before, now show thyself a good\nman, by loving, pitying, praying for, and by doing good, as thou\nart commanded, to them that despitefully use thee (Matt 5:44). I\nknow thy flesh will be apt to huff, and to be angry, and to wish,\nwould thou mightest revenge thyself. But this is base, carnal,\nsensual, devilish; cast, therefore, such thoughts from thee, as\nthoughts that are not fit for a Christian's breast, and betake\nthee to those weapons that are not carnal. For the artillery of a\nChristian is the Word, faith, and prayer; and in our patience we\nmust possess our souls (2 Cor 10:5; Luke 21:16-19).\n\nUse Sixth, Be much in the consideration of the all-sufficiency of\nthy Father, whose cause thou hast espoused, whose Word thou hast\nchosen for thy heritage, and whose paths thou delightest to walk\nin. I say, be much in considering how all the world is sustained\nby him, and that all life and breath is in his hand, to continue\nor diminish as he pleases. Think with thyself also how able he is\nto rescue thee from all affliction, or to uphold thee in it with\na quiet mind. Go to him continually, as to a fountain of life that\nis open for the supply of the needy. Remember also, if he comes\nnot at thy call, and comforteth thee not so soon as thou desirest,\nit is not of want of love or compassion to thy soul, but to try\nthy graces, and to show to the fallen angels that thou wilt serve\nGod for nought, rather than give out. Also, if it seemeth to thee,\nas if God took no care of thee to help thee, but that he hath\nrather turned thee over to the ungodly; count this also as a sign\nthat he delights to see thee hold fast his name, though thou art\nlaid under the greatest of disadvantages. \"If the scourge slay\nsuddenly, [that is more than it hath done to thee,] he will laugh\nat the trial of the innocent\" (Job 9:23).\n\nIt is a great delight to our God to see his people hold fast\ntheir integrity, and not to deny his name, when under such cloudy\ndispensations and discouraging circumstances. And considerations\nthat thy thus doing is pleasing in his sight through Christ, will\nbe a support unto thee. God sees thee, though thou canst not now\nsee him, and he observeth now thy way, though darkness is round\nabout him; and when he hath tried thee, thou shalt come forth like\ngold.\n\nUse Seventh, Take heed of setting of thyself a bound and period\nto thy sufferings, unless that period be the grave. Say not to thy\nafflicters, Hitherto, and no further, and here shall your proud\nwaves be stayed. I say, take heed of doing thus, for fear God should\nlet them go beyond thee. For a man is not prepared to suffer,\nfurther than he thinketh the enemy may be permitted to go. Hence\nChrist sets their bounds at the loss of life, and no nearer. So\nthen, so far as they go beyond thee, so far they will find thee\nunprovided, and so not fortified for a reception of their onset\nwith that Christian gallantry which becomes thee. Observe Paul;\nhe died daily, he was always delivered unto death, he despaired\nof life; and this is the way to be prepared for any calamity. When\na man thinks he has only to prepare for an assault by footmen,\nhow shall he contend with horses? Or if he looks no further than\nto horses, what will he do at the swellings of Jordan (Jer 12:5)?\nWherefore, set thine enemies no bounds: say not, They shall not\npursue me to the death; have the sentence of death in thyself. For\nthough they may but tick and toy with thee at first, their sword\nmay reach thy heart-blood at last. The cat at play with the mouse\nis sometimes a fit emblem of the way of the wicked with the children\nof God. Wherefore, as I said, be always dying; die daily: he that\nis not only ready to be bound, but to die, is fit to encounter\nany amazement.\n\nUse Eighth, If thine enemies would, or do, put thee under a cloud,\nif they wrap thee up in a bear's skin, and then set the dogs\nupon thee, marvel not at the matter; this was Joseph's, David's,\nChrist's, Stephen's portion, only be thou innocent; say nothing,\ndo nothing that should render thee faulty; yea, say and do always\nthat that should render thee a good neighbour, a good Christian,\nand a faithful subject. This is the way to help thee to make with\nboldness thy appeals to God; this is the way to embolden thy face\nagainst the faces of thine enemies; this is the way to keep thy\nconscience quiet and peaceable within thee; and this is the way\nto provoke God to appear for thy rescue, or to revenge thy blood\nwhen thou art gone. And do this because it is thy duty--we must\nfear God and honour the king--and because this is the way to make\nthe rock of thy enemies hard: few men have that boldness as to\nsay, This I do against you, because you profess Christ. When they\npersecuted the Lord himself, they said to him, \"For a good work\nwe stone thee not\" (John 10:33). Religion that is pure is a hot\nthing, and it usually burns the fingers of those that fight against\nit; wherefore it is not common for men to oppose religion under its\nown naked complexion: wherefore the Jews sought to fasten other\nmatters upon Christ to kill him for them; though the great spite\nthey had against him was for his doctrine and miracles. It was for\nenvy to that that they set themselves against him, and that made\nthem invent to charge him with rebellion and treason (Matt 27:18;\nLuke 23:2).\n\nUse Ninth, Wherefore it becomes all godly men to study to be quiet,\nto mind their own business, and as much as in them lies, to be\nat peace with all men; to owe no man any thing but love. Pray,\ntherefore, for all that are in authority; pray for the peace of\nthe country in which thou dwellest; keep company with holy, and\nquiet, and peaceable men. Seek by all good ways the promotion of\ngodliness, put up injuries, be good to the poor, do good against\nevil, be patient towards all men; for \"these things are good and\nprofitable unto men\" (Titus 3:8).\n\nBe not inclining to injure men behind their backs, speak evil of\nno man, reproach not the governor nor his actions, as he is set\nover thee; all his ways are God's, either for thy help or the trial\nof thy graces. Wherefore he needs thy prayers, not thy revilings;\nthy peaceable deportment, and not a troublesome life. I know that\nnone of these things can save thee from being devoured by the\nmouth of the sons of Belial (1 Kings 21:12,13). Only, what I say\nis duty, is profitable, is commendable, is necessary; and that\nwhich will, when the devil has done his worst, render thee lovely\nto thy friends, terrible to thine enemies, serviceable in thy\nplace as a Christian, and will crown the remembrance of thy name,\nto them that survive thee, with a blessing; \"The memory of the\njust is blessed: but the name of the wicked shall rot\" (Prov 10:7).\n\nUse Tenth, I will conclude, then, with a word to those professors,\nif there be any such, that are of an unquiet and troublesome\nspirit. Friends, I may say to you, as our Lord said once to his\ndisciples, \"Ye know not what manner of spirit ye are of.\" To wish\nthe destruction of your enemies doth not become you. If ye be born\nto, and are called, that you may inherit a blessing, pray be free\nof your blessing: \"Bless, and curse not.\" If you believe that the\nGod whom you serve is supreme governor, and is also wise enough\nto manage affairs in the world for his church, pray keep fingers\noff, and refrain from doing evil. If the counsel of Gamaliel was\ngood when given to the enemies of God's people, why not fit to be\ngiven to Christians themselves? Therefore refrain from these men,\nand let them alone. If the work that these men do is that which\nGod will promote and set up for ever, then you cannot disannul\nit; if not, God has appointed the time of its fall.\n\nA Christian! and of a troublesome spirit; for-shame, forbear; show,\nout of a good conversation, thy works, with meekness of wisdom;\nand here let me present thee with three or four things.\n\n1. Consider, That though Cain was a very murderer, yet God forbade\nany man's meddling with him, under a penalty of revenging his so\ndoing upon his own head sevenfold. \"And the Lord said unto him,\nTherefore, whosoever slayeth Cain, vengeance shall be taken on\nhim sevenfold\" (Gen 4:15). But why not meddle with Cain, since he\nwas a murderer? The reason is, because he persecuted his brother\nfor righteousness' sake, and so espoused a quarrel against God;\nfor he that persecutes another for righteousness' sake sets himself\nagainst God, fights against God, and seeks to overthrow him. Now,\nsuch an one the Christian must let alone and stand off from, that\nGod may have his full blow at him in his time.50 Wherefore he saith\nto his saints, and to all that are forward to revenge themselves,\nGive place, stand back, let me come, leave such an one to be\nhandled by me. \"Dearly beloved, avenge not yourselves, but rather\ngive place unto wrath; for it is written, Vengeance is mine, I\nwill repay, saith the Lord\" (Rom 12:19). Wherefore the Lord set\na mark upon Cain, lest any finding him should slay him. You must\nnot, indeed, you must not avenge yourselves of your enemies. Yea,\nthough it was lawful once so to do, it is not lawful now. Ye have\nheard that it hath been said to them of old time, Thou shalt love\nthy neighbour and hate thine enemy; but I say, said our Lord, Love\nthem, bless them, do good to them, and pray for them that hate\nyou (Matt 5:43,44).\n\n2. Consider, Revenge is of the flesh,--I mean this our revenge of\nourselves; and it proceeds from anger, wrath, impatience under\nthe cross, unwillingness to suffer, from too much love to carnal\nease, to estates, to enjoyments, to relations, and the like. It\nalso flows from a fearful, cowardly spirit; there is nothing of\ngreatness in it, except it be greatness of untowardness. I know\nthere may, for all this, be pretences to justice, to righteousness,\nto the liberty of the gospel, the suppressing of wickedness, and\nthe promoting of holiness; but these can be but pretences, or, at\nbest, but the fruits of a preposterous zeal. For since, as has\nbeen often said in this treatise, the Lord hath forbidden us to do\nso, it cannot be imagined that he should yet animate any to such\na thing by the Holy Ghost and the effects of the graces thereof.\nLet them, then, if any such be, that are thus minded, be counted\nthe narrow-spirited, carnal, fleshly, angry, waspish-spirited\nprofessors--the professors that know more of the Jewish than of\nthe Christian religion, and that love rather to countenance the\nmotions, passions, and gross motions of and angry mind, that with\nmeekness to comply with the will of a heavenly Father. Thou art\nbid to be like unto him, and also thou art showed wherein (Matt\n5:45-48).\n\nThere is a man hates God, blasphemes his name, despises his being;\nyea, says there is no God. And yet the God that he carrieth it thus\ntowards doth give him his breakfast, dinner, and supper; clothes\nhim well, and when night comes, has him to bed, gives him good rest,\nblesses his field, his corn, his cattle, his children, and raises\nhim to high estate. 51 Yea, and this our God doth not only once\nor twice, but until these transgressors become old; his patience\nis thus extended, years after years, that we might learn of him\nto do well.\n\n3. Consider, A professor! and unquiet and troublesome, discontented,\nand seeking to be revenged of thy persecutors; where is, or what\nkind of grace hast thou got? I dare say, they, even these in which\nthou thus actest, are none of the graces of the Spirit. The fruits\nof the Spirit are love, joy, peace, long-suffering, gentleness,\ngoodness, faith, meekness, temperance; against such there is no\nlaw; but wrath, strife, seditions, traitors, and inventors of evil\nthings are reckoned with the worst of sins, and sinners, and are\nplainly called the works of the flesh (Rom 1:29-31; 2 Tim 3:3,4;\nGal 5:19-21).\n\nBut I say, where is thy love to thine enemy? where is thy joy under\nthe cross? where is thy peace when thine anger has put thee upon\nbeing unquiet? Where is thy long-suffering? for, as thou actest,\nnot ought but thy waspishness can be seen. Where, also, is thy\nsweet, meek, and gentle spirit? and is goodness seen in thy seeking\nthe life or the damage of thy enemy? Away, away; thy graces, if thou\nhast any, are by these, thy passions, so jostled up into corners,\nand so pent for want of room and liberty to show themselves, that,\nby the Word of God, thou canst not be known to be of the right\nkind, what a noise soever thou makest.\n\nA Christian, when he sees trouble coming upon him, should not fly\nin the face of the instrument that brings it, but in the face of\nthe cause of its coming. Now the cause is thyself, thy base self,\nthy sinful self, and thy unworthy carriages towards God under all\nthe mercy, patience, and long-suffering that God has bestowed upon\nthee, and exercised towards thee. Here thou mayest quarrel and be\nrevenged, and spare not, so thou take vengeance in a right way,\nand then thou wilt do so when thou takest it by godly sorrow (2\nCor 7:10,11).\n\nA Christian, then, should bewail his own doings, his own unworthy\ndoings, by which he has provoked God to bring a cloud upon him,\nand to cover him with it in anger. A Christian should say, This\nis my wickedness, when a persecutor touches him; yea, he should\nsay it, and then shut up his mouth, and bear the indignation of the\nLord, because he has sinned against him. \"Thy way and thy doings\nhave procured these things unto thee; this is thy wickedness,\nbecause it is bitter, because it reacheth unto thine heart\" (Jer\n4:18).\n\n4. Consider, What conviction of thy goodness can the actions that\nflow from such a spirit give unto observers? None at all; yea,\na spirit of unquietness under sufferings, and that seeketh to be\nrevenged of those that do, for thy faith and the profession thereof,\npersecute thee, is so far off of giving conviction to beholders\nthat thou art right, that it plainly tells them that thou art\nwrong. Even Julian the apostate, when he had cast away whatever\nhe could of Christ, had this remaining with him--that a Christian\nought to take with patience what affliction fell upon him for his\nMaster's sake; and would hit them in the teeth with an unbecoming\nbehavior, that complained or that sought redress of them that had\nabused them for their faith and godly profession. What will men\nsay if you shrink and winch, and take your sufferings unquietly,\nbut that if you yourselves were uppermost, you would persecute\nalso? Much more have they ground to say so, when you will fight\nlying on your backs. Be quiet, then, and if thine enemy strike\nthee on one check, turn to him the other; and if he also revile\nand curse thee, down upon thy knees and pray for him. This is the\nway to convince thy observers that thou art a godly man. Father,\nforgive them, for they know not what they do, was one of those\nthings that convinced the centurion that Jesus was a righteous\nman; for he stood by the cross to watch and see how Jesus carried\nit in these his sufferings, as well as to see execution done (Matt\n27:54; Luke 23:34-47).\n\n5. Consider, A professor, unquiet and turbulent under sufferings,\nand seeking his own revenge, cannot be a victor over what he\nshould, nor a keeper of God's commandments.\n\n(1.) How can he be a victor over himself that is led up and down by\nthe nose by his own passions? There is no man a Christian victor\nbut he that conquers himself, but he that beats down and keeps\nunder this body, his lusts, his passions, in the first place.\nIs he that is led away with divers lusts a victor? Is he that is\na servant to corruption a victor? And if he that is captivated\nby his anger, wrath, passion, discontent, prejudice, &c., be not\nled away by them, I am under a mistake. So then, to quarrel with\nsuperiors, or with any that are troublesome to thee for thy faith\nand thy profession, bespeaks thee over-mastered and captive, rather\nthan a master and a conqueror.\n\n(2.) The same may be said upon the second head. He keepeth not the\ncommandments of God; for those teach him other things, as I have\nalso showed. The great gospel commands terminate in self-denial;\nbut if self-revenge is self-denial, I am besides the Book. Christ,\nin the book of the Revelation, sets him that keeps the commandments\nof God a great way off from him that taketh and smiteth with the\nsword: \"He that killeth with the sword must be killed with the\nsword. Here is the patience and the faith of the saints\" (Rev\n13:10). That is, in that they forbear to do thus, and quietly\nsuffer under those that thus take it and afflict the godly with\nit. Again, \"Here is the patience of the saints, here are they that\nkeep the commandments of God and the faith of Jesus\" (14:12). A\npatient continuing in well-doing; and if suffering for righteousness\nbe well-doing, then a patient continuing in that, as in other\nthings, is the way to keep God's commandments (Rom 2:7).\n\nSo that, I say, he keepeth not God's commandments that is angry\nwith his enemies, and that seeks to be revenged of him that doth\nhim ill. You know the subject I am upon. \"The wrath of man worketh\nnot the righteousness of God\" (James 1:20). Wherefore, professors,\nbeware, and take heed to your spirits, and see that you let not\nout yourselves under your sufferings in such extravagancies of\nspirit against your enemies as is no way seemly nor convenient.\n\n6. Consider, Men that are unquiet and discontented, and that seek\nrevenge upon them that persecute them for their profession, do, by\nso doing, also put themselves upon the brink of those ruins that\nothers are further from. These men are like the fly that cannot\nlet the candle alone until she hath burned herself in the flame.\nMagistrates and men in power have fortified themselves from being\nattacked with turbulent and unruly spirits by many and wholesome\nlaws. And, indeed, should they not do so, one or other, perhaps,\nwould be quickly tempted to seek to disturb them in the due exercise\nof their authority. Now the angry man, he is the fly that must\nbe tripping and running himself upon the point of these laws; his\nangry spirit puts him upon quarrelling with his superiors, and his\nquarrelling brings him, by words spoke in heat, within the reach\nof the net, and that, with the help of a few more, brings his neck\nto the halter. Nor is this, whatever men think, but by the just\njudgment of God. \"Whosoever, therefore, resisteth the power,\nresisteth the ordinance of God; and they that resist shall receive\nto themselves damnation\" (Rom 13:2; Esth 2:21-23). Wherefore, let\nthe angry man take heed; let the discontented man take heed. He\nthat has a profession, and has not grace to know, in this matter,\nto manage it, is like to bring his profession to shame. Wherefore,\nI say, let such take heed; and the graces afore mentioned, and the\ndue exercise of them, are they and that which can keep us out of\nall such dangers.\n\n7. Consider, And what comfort can such a man have who has, by his\ndiscontent and unruly carriages, brought himself, in this manner,\nto his end; he has brought himself to shame, his profession to\nshame, his friends to shame, and his name to contempt and scorn.\nBad men rejoice at his fall; good men cannot own him, weak men\nstumble at him; besides, his cause will not bear him out; his heart\nwill be clogged with guilt; innocency and boldness will take wings\nand fly from him. Though he talketh of religion upon the stage52\nor ladder, that will blush to hear its name mentioned by them\nthat suffer for evil-doing. Wherefore, my brethren, my friends,\nmy enemies, and all men, what religion, profession, or opinion\nsoever you hold, fear God, honour the king, and do that duty\nto both which is required of you by the Word and law of Christ,\nand then, to say no more, you shall not suffer by the power for\nevil-doing.\n\n\nFOOTNOTES:\n\n1 Not equipages to ride, but dainty formalities.--Ed.\n\n2 \"A good and harmless conscience\"; not as the procuring cause of\nconfidence in God's tender care of us, but as the strong evidence\nof our election and regeneration.--Ed.\n\n3 \"Bravery\"; magnificence or excellence. \"Like a stately ship, with\nall her bravery on, and tackle trim, sails filled,\" &c.--Samson\nAgonistes.--Ed.\n\n4 \"Bodily pains\"; bodily industry or painstaking.--Ed.\n\n5 \"Winch\"; to wince or kick with impatience. \"Shuck\"; to shrug up\nthe shoulders, expressive of dislike or aversion.--Ed.\n\n6 \"Much\"; in a great degree.\n\n7 \"Will they, nill they\"; nillan, a Saxon word, meaning \"not will\"\nor contrary to the will--whether with or against their will. \"Need\nhath no law; will I, or nill I, it must be done.\"--Damon and\nPathias, 1571.\n\n\"If now to man and wife to will and nill The self-same thing, a note\nof concord be, I know no couple better can agree.\"--Ben Johnson.--Ed.\n\n8 How little do persecutors imagine that they are mere tools for\nthe devil to work with, whether they are harassing Christians by\ntaking their goods, or are hunting down their liberties or lives.\nAll works together for good to the Christian, but for unutterable\nwoe to the persecutor. God give them repentance.--Ed.\n\n9 Wicked men sell themselves to do the devil's work. How degrading\nto the dignity of man! Enlisting under a foreign prince to destroy\ntheir own nation, and in so doing to destroy themselves. For an\naccount of the atrocities and horrors of this war, read the history\nof the Waldenses.--Ed.\n\n10 This frequently happened. In Bedford, Nic. Hawkins attended a\nmeeting, and was fined two pounds; but when the harpies went to\ntake away his goods, finding that \"they had been removed beforehand,\nand his house visited with the small pox, the officers declined\nentering.\"--Persecution in Bedford, 1670, p. 6.--Ed.\n\n11 \"Dispose\"; power, disposal. \"All that is mine, I leave at thy\ndispose.\"--Shakespeare.--Ed.\n\n12 In Ireland, whole provinces were desolated, both by Protestants\nand Papists, with a ferocity scarcely credible. In England, the\nstate awfully tormented its pious Christian subjects, to whom\ntheir Lord's words must have been peculiarly consoling: \"Fear not\nthem which kill the body.\" Did they suffer? How holy were their\nenjoyments!--Ed.\n\n13 An awful instance occurred soon after the publication of this\n\"Advice.\" John Child, a Baptist minister, one of Bunyan's friends,\nto escape persecution, conformed, and became terrified with awful\ncompunction of conscience. His cries were fearful: \"I shall go to\nhell\"; \"I am broken in judgment\"; \"I am as it were in a flame.\"\nIn a fit of desperation he destroyed himself on the 15th October,\n1684.--Ed.\n\n14 \"What bottom\"; what ground or foundation.--Ed.\n\n15 This identical stone is said to be in the chair on which our\nmonarchs are crowned in Westminster Abbey.--Ed.\n\n16 In so unbounded, eternal and magnificent a mansion, well might\nhe exclaim, \"This is none other but the house of God, and this is\nthe gate of heaven.\" Where God meets us with his special presence,\nwe ought to meet him with the most humble reverence; remembering\nhis justice and holiness, and our own meanness and vileness.--Ed.\n\n17 The only way of driving sin out of the world is to make known\nthe Saviour. Reader, can you solve Mr. Bunyan's riddle? When fierce\npersecution rages--when the saints are tormented with burning,\nhanging, and imprisonment--then, like Stephen, to fix our eyes\nupon Jesus, and the gates of heaven open to receive us, submitting\nwith patience to the will of God. This is the way to drive out\nsin.--Ed.\n\n18 How indescribably blessed is the Christian. It is true that he\nhas to perform his pilgrimage through an enemy's country, beset\nwith snares, pit-falls, and temptations; but in all his buffetings\nand storms of sorrow, his soul is safe; God is a wall of fire\nround about it, and the glory in the midst of it. He will guide\nus by his counsel, and then receive us to his glory.--Ed.\n\n19 \"Looser sort of Christians\"; among Christians there are gradations\nof character. Some are fixed upon the Saviour, and can say, \"For\nme to live is Christ.\" Such decision ensures safety and happiness;\nwhile the looser sort are subject to many sorrows and continual\ndanger. May we press on towards the mark. \"Lord, I believe, help\nthou my unbelief.\"--Ed.\n\n20 This truth ought to be imprinted on every heart. As the absence\nof darkness is light, so liberty from the thraldom of sin, and\nfrom the slavery of Satan, essentially induces holiness of life.\nThus holiness and liberty are joined together.--Ed.\n\n21 The whole of this beautiful passage is worthy our careful study\nand prayerful obedience. Are we ambitious to govern: be it our\nhonour to rule our own spirits and tongues. Are we for war? let\nit be levied upon our unruly passions. This is laudable ambition.\nThis is honourable war, producing the peace and happiness of man.\nThis is real glory to God and man, the very opposite to those\nhorrors of desolation which gives joy among the devils of hell--the\nburning cities, the garments rolled in blood, the shrieks of the\nwounded, and the sickening miseries of the widows and orphans of\nthe slain.--Ed.\n\n22 If this was our conduct, how soon should we get rid of our enemies:\n\"for in so doing thou shalt heap coals of fire on his head.\" Who\nwould risk such punishment a second time?--Ed.\n\n23 This old proverb is a very striking illustration of the words\nof Paul: \"Be not overcome of evil, but overcome evil with good.\"--Ed.\n\n24 The saint must be \"made meet for the inheritance.\" If he neglects\nthe means given in the Word, his Father, in mercy, \"will chasten\nhim with the rod of men, and with the stripes of the children of\nmen\" (2 Sam 7:14).--Ed.\n\n25 \"But if you give sin entrance at the door, It's sting will in,\nand may come out not more.\" Bunyan's Caution.\n\n26 An equally cruel scene took place in the presence of Stow,\nthe historian, in the reign of Elizabeth. The bailiff of Romford\ncoming to London, was asked by the curate of Aldgate the news: he\nreplied, \"Many men be up in Essex,\" [Qu. not in bed?]. For this\nhe was hung the next morning in front of Mr. Stow's house. How\ngrateful ought we to be that such sanguinary laws have fled, with\nthe dark mists of error and cruelty, before the spreading light\nof the gospel.--Ed.\n\n27 They shed their blood for Him who afterwards shed his blood for\nthem. These were the infantry of the noble army of martyrs. If\nthese infants were thus baptized with blood, though their own,\ninto the church triumphant, it could be said that what they got\nin heaven abundantly compensated for what they lost on earth.--Henry.\n\n28 Nearly all Protestants agree as to the salvation of infants\ndying in their infancy--Toplady and the Calvinists on the ground\nof their being in the covenant of grace; others because they had\nnot personally transgressed; supposing that the sufferings and\ndeath of the body is the penalty of original sin. Holy Scripture\nappears to settle this question very satisfactorily, by requiring\nchildlike docility as a preparation for the Spirit's working. The\nlanguage of the Saviour is, \"Suffer little children to come unto\nme, and forbid them not; for of such is the kingdom of God\" (Luke\n18:16). \"Such\" as die in infancy--\"such\" adults as, with childlike\nsimplicity, search the Scriptures, and fly for refuge to the\nSaviour. \"It is NOT the will of your Father which is in heaven\nthat one of these little ones should perish\" (Matt 18:14). \"It\nwere better for him that a milstone were hanged about his neck,\nand be cast into the sea, than that he should offend one of these\nlittle ones\" (Luke 17:2).--Ed.\n\n29 \"To down with\"; to receive, to swallow. \"Probably it will hardly\ndown with any body at first hearing.\"--Locke.--Ed.\n\n30 \"New-fashioned carriages\"; not equipages to ride in, but dainty\nformalities. \"Nor in my carriage a feigned niceness shown.\"--Dryden.\n\"Trades in the carriage of a holy saint.\"--Shakespeare.--Ed.\n\n31 Bunyan, when sent to prison, was thus threatened: \"If you do\nnot go to church, or transport yourself, you must stretch by the\nneck for it.\" This led to those painful reflections: \"If I should\nmake a scrabbling shift to clamber up the ladder, yet I should,\neither with quaking or other symptoms of faintings, give occasion\nto the enemy to reproach the way of God and his people for their\ntimorousness.\"--Grace Abounding, No. 334.--Ed.\n\n32 This is a truly Bunyanish mode of expression--clear, comprehensive,\nquaint; but so striking as to make an indelible impression.--Ed.\n\n33 A life of faith and holiness is the Christian's badge and\nlivery. No particular costume, that may conceal a carnal heart--not\na baptismal profession, that may be made by a hypocrite; but it\nis \"the hidden man of the heart,\" evidenced by a \"meek and quiet\nspirit--in all holy conversations and godliness.\" This is the\nChristian's badge and livery, by which he becomes \"a living epistle,\nknown and read of all men.\"--Ed.\n\n34 These awful cruelties were practised upon Richard Atkins, in\nJuly, 1581. He went to Rome to reprove the people of idolatry.\nIn St. Peter's Church, he knocked the chalice out of the priest's\nhand, and spilt the wine; he then endeavoured to seize the\nhost, but was prevented. For these mad pranks he suffered savage\ntorments.--Fox, edit. 1631, vol. 3, p. 1022.--Ed.\n\n35 Every Christian must be decided in his own conscience as to the\nformalities of religion; but he who prefers talking of forms and\nceremonies to communion in the substance, is in a melancholy\nstate.--Ed.\n\n36 What a severe reproach it is to human nature, to see a lovely\nchild in rags and shoeless, running the streets, exposed to\nthe pitiless weather, while a splendid equipage passes, in which\na lady holds up her lapdog at the window to give it an airing!!\nIs not this a greater crime than sends many a poor wretch to the\ntreadmill?--Ed.\n\n37 Revenge naturally rises in the mind of man under a sense of\ninjury. To return good for evil is one of the effects of the new\nbirth. But while this is done, it is also our duty to petition\nkings and parliaments to remove evils.--Ed.\n\n38 \"Forth of doors\"; out of doors, public.--Ed.\n\n39 \"Now it is Christmas\"; instead of keeping one day in the year\nto commemorate the nativity of Christ in excessive feasting, every\nday must be kept holy, in the recollection both of the birth and\ndeath of the Saviour. All eyes are upon the young convert, watching\nfor his halting; therefore, let every day be holy.--Ed.\n\n40 A striking expression. If a man's righteousness be killed, it\nmust be by his own will. He must be the butcher to kill himself.--Ed.\n\n41 It is indeed sad to see professors, for the sake of paltry pelf,\nor to escape from persecution, denying the Lord Jesus. It subjects\nreligion to scorn and contempt, and doubles the sorrows and\nsufferings of real Christians. Bunyan expresses himself here in\na most admirable manner.--Ed.\n\n42 Bunyan's familiarity with these illustrious men was obtained\nby reading Fox's Acts and Monuments, when in prison.--Ed.\n\n43 \"Quail\"; to overpower. Well might the abettors of Antichrist\nwonder at the Christian's support under the most cruel tortures.\nWhile \"looking unto Jesus\" and the bright visions of eternal glory,\nlike Stephen, he can pray of his enemies, and tranquilly fall\nasleep while undergoing the most frightful sufferings.--Ed.\n\n44 \"A naked man\"; unarmed, or defenceless. \"Had I but serv'd my\nGod with half the zeal I serv'd my king, he would not in mine age\nHave left me naked to mine enemies.\" Shakespeare's Wolsey.--Ed.\n\n45 How impossible is it for a natural man to understand this new\ncreation--a new heart, a new birth. How different is regeneration\nto water-baptism. How awful the delusion to be mistaken in this,\nthe foundation of all hope of a blessed immortality. \"Create in\nme a clean heart, O God!\" How consoling the fact: \"Now a creation\nnone can destroy but a Creator!\" and \"changes not, therefore we\nare not consumed.\"--Ed.\n\n\n46 \"O happie he who doth possesse\nChrist for his fellow-prisoner, who doth gladde\nWith heavenly sunbeames jails that are most sad.\"\nWritten on the prison walls of the Tower of London by William\nPrynne.--Ed.\n\n\n47 \"Sore temptations\" poor Bunyan found them. When dragged from his\nhome to prison, he speaks of his poor blind daughter in language\nof impassioned solicitude: \"Poor child, thought I, what sorrow\nart thou like to have for thy portion in this world! Thou must be\nbeaten, must beg, suffer hunger, cold, nakedness, and a thousand\ncalamities, though I cannot now endure the wind shall blow upon\nthee! Oh! the hardships I thought my blind one might go under\nwould break my heart to pieces.\"--\"The parting with my wife and\npoor children hath oft been to me in this place as the pulling my\nflesh from my bones.\"--Grace Abounding, 327, 328.--Ed.\n\n48 \"Thodes\"; whirlwinds. This word does not occur in any English\ndictionary or glossary. It gave me much trouble, and a walk of\nseven miles, to discover its meaning. It is the Saxon for noise,\nwhirlwind, turbulence. This provincial word was probably derived\nfrom some Saxon tribe that settled in Bedfordshire.--Ed.\n\n49 \"To shuck\"; to shake violently--from which is the noun, \"a\npea-shuck,\" the shell from which peas have been shaken.--Ed.\n\n50 How correct, but how dismal a picture is here drawn of the\npersecutor! God has wise and holy ends in protecting and prolonging\nthe lives even of very wicked men. \"Slay them not, lest my people\nforget; scatter them by thy power.\" Compare Ecclessiastes 8:10.\nPity the persecutor--pray for him; but if he repent not, stand\noff; \"God will have his full blow at him in his time,\" and crush\nhim down into misery and despair.--Ed.\n\n51 Like a multitude of passages in Bunyan's writings, this passage\nis exceedingly striking. It illustrates our Lord's words in Matthew\n5:44,45: \"Love your enemies--that ye may be the children of your\nFather which is in heaven.\"--Ed.\n\n52 \"Stage\"; upon which many a Nonconformist stood with his head in\nthe pillory. \"Ladder\" to the gallows, upon which victims suffered\ndeath by hanging.--Ed.\n\n***\n\nAN EXHORTATION TO PEACE AND UNITY\n\n\n\n[ADVERTISEMENT BY THE EDITOR]\n\nThis treatise was first published in 1688, after Bunyan's death,\nat the end of the second edition of the Barren Fig Tree, with a\nblack border round the title. It was continued in the third edition\n1692, but was subsequently omitted, although the Barren Fig Tree\nwas printed for the same publisher. It has been printed in every\nedition of Bunyan's Works. Respect for the judgment of others leads\nme to allow it a place in the first complete edition, although\nI have serious doubts whether it was written by him, for these\nreasons:--\n\n1. It appears to have been totally unknown to his personal friends,\nCharles Doe and others, who very carefully gathered up, not only\nall his published works, but his manuscripts also. An interesting\nlist of these was given in the 'Struggler,' 1691. Nor is it found\nin any publisher's list of Bunyan's Works.\n\n2. The style is not that of Bunyan, nor is it even Bunyanish. It\nhas none of those striking remarks that render all his treatises\nso deeply interesting.\n\n3. The author introduces scraps of Latin references to 'Machiavel,'\nto the 'learned Stillingfleet,' and to ancient heathen writers.\nThe frequent recurrence of the words, 'as a certain learned man\nobserves,' is very foreign to Bunyan's manner of confirming his\nsentiments. 'Thus saith the Lord,' is the seal of his testimony.\n\n4. Misapplication of Scripture (Acts 9:31) as if the 'rest' was from\ninternal dissensions, when in fact it was from external persecution.\n\n5. The terms 'infallible,' 'excommunication,' and 'reason,' are\nused in a way not at all Bunyanish.\n\n6. How would his spirit have been grieved at a sentence which occurs:\n'Would a heathen god refuse to answer such prayers in which the\nsupplicants were not agreed; and shall we think the true God will\nanswer them?' Do stocks or stones answer prayers?\n\n7. Bunyan's peculiar practice of admitting all the Lord's children\nto the Lord's table; all such as he hoped were spiritually baptized,\nwithout reference to water-baptism, is here directly opposed. The\nauthor refers to 1 Corinthians 12:13 on which text he says--'I need\nnot go about to confute that notion that some of late have had of\nthis text, viz., that the baptism here spoken of is the baptism of\nthe Spirit, because you have not owned and declared that notion\nas your judgment, but on the contrary.' The fact is, that Bunyan\nis one of those here noticed as 'some of late,' and his church did\nhold that judgment. His comment on this text is, 'not of water,\nfor by one SPIRIT are we all baptized into one body.'--Reason of\nmy Practice. And in his 'Differences about Water-Baptism no Bar\nto Communion,' he thus argues upon that text, 'Here is a baptism\nmentioned by which they are initiated into one body; now that this\nis the baptism of water is utterly against the words of the text;\nfor by one SPIRIT we are all baptized into one body.'--'It is the\nunity of the Spirit, not water, that is intended.' Bunyan was the\ngreat champion for the practice of receiving all to church-communion\nwhom God had received in Christ, without respect to water-baptism;\nand had he changed his sentiments upon a subject which occasioned\nhim so much hostility, even from his Baptist brethren, it would\nhave been heralded forth as a triumph.\n\nIn 1684, four years prior to his death, he republished these sentiments\nin the first edition of 'A Holy Life the Beauty of Christianity';\nhis words are--'Men are wedded to their opinions more than the\nlaw of grace and love will permit. Here is a Presbyter, here an\nIndependent, a Baptist, so joined each man to his own opinions,\nthat they cannot have that communion one with another, as by the\ntestament of the Lord Jesus they are commanded and enjoined.'\nBunyan, there can be no doubt, lived and died in the conviction,\nthat differences were permitted among Christians to stimulate them\nto search the Scriptures, and to exercise the grace of forbearance,\nas was the case in the primitive churches, in their disputes about\nmeats and days, and even as to whether the Gentiles were to be\nvisited with the gospel.\n\n8. Bunyan is ever pressing the duty of private judgment in all the\naffairs of religion; not to be scared with the taunts of 'schism,'\n'division-makers,' 'new separatists,' 'wiser than your teachers,'\nand similar arrows, drawn from Satan's quiver, which occur in this\nexhortation.\n\nJudging from the style--the reference to the laying on of hands--the\nLatin quotations, and those from learned men, it appears somewhat\nlike the pen of D'Anvers, who answered Bunyan upon the question--Whether\nwater-baptism is a scriptural term of communion? It is, however,\nnow faithfully reprinted, that our readers may form their own\njudgment.\n\nHackney, New-Year's Day, 1850 GEORGE OFFOR.\n\n\n\n\nAn Exhortationto Peace and Unity\n\n\n'Endeavouring to keep the unity of the Spirit in the bond of\npeace.'--Ephesians 4:3\n\nBeloved, religion is the great bond of human society, and it were\nwell if itself were kept within the bond of unity; and that it may\nso be, let us, according to the text, use our utmost endeavours\n'to keep the unity of the Spirit in the bond of peace.'\n\nThese words contain a counsel and a caution: the counsel is, 'That\nwe endeavour the unity of the Spirit'; the caution is, 'That we do\nit in the bond of peace': as if he should say, I would have you\nlive in unity; but yet I would have you to be careful that you do\nnot purchase unity with the breach of charity. Let us, therefore,\nbe cautioned that we do not so press after unity in practice and\nopinion, as to break the bond of peace and affection.\n\nIn the handling of these words, I shall observe this method:--First,\nI shall open the sense of the text. Second, I shall show wherein this\nunity and peace consists. Third, I shall show you the fruits and\nbenefits of it, together with nine inconveniencies and mischiefs\nthat attend those churches where unity and peace is wanting.\nFourth, and lastly, I shall give you twelve directions and motives\nfor the obtaining of it.\n\nFirst, As touching the sense of the text; when we are counselled to\nkeep the unity of the Spirit, we are not to understand the Spirit\nof God as personally so considered; because the Spirit of God, in\nthat sense, is not capable of being divided; and so there would\nbe no need for us to endeavour to keep the unity of it.\n\nBy the unity of the Spirit, then, we are to understand that unity of\nmind which the Spirit of God calls for, and requires Christians to\nendeavour after; hence it is that we are exhorted by 'one spirit,\nwith one mind striving together for the faith of the gospel' (Phil\n1:27).\n\nBut farther, the apostle in these words alludes to the state and\ncomposition of a natural body; and doth thereby inform us that the\nmystical body of Christ holds an analogy with the natural body of\na man. As,\n\n1. In the natural body there must be a spirit to animate it; for\n'the body without the spirit is dead' (James 2:26). So it is in\nthe mystical body of Christ; the apostle no sooner tells us of\nthat one body, but he minds us of that 'one spirit' (Eph 4:4).\n\n2. The body hath 'joints and bands' to unite all the parts; so hath\nthe mystical body of Christ (Col 2:19). This is that bond of peace\nmentioned in the text, as also in Ephesians 4:16, where 'the whole\nbody' is said to be 'fitly joined together, and compacted by that\nwhich every joint supplieth.'\n\n3. The natural body receives counsel and nourishment from the head;\nso doth the mystical body of Christ. He is their counsellor, and\nhim they must hear; he is their head, and him they must hold:\nhence it is that the apostle complaineth (Col 2:19), of some that\ndid 'not hold the head, from which all the body by joints and\nbands hath nourishment.'\n\n4. The natural body cannot well subsist, if either the spirit be\nwounded or the joints broken or dislocated; the body cannot bear a\nwounded or broken spirit; 'A broken spirit drieth the bones' (Prov\n17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on\nthe other hand, how often has the disjointing of the body, and the\nbreakings thereof, occasioned the expiration of the spirit? In like\nmanner it fares with the mystical body of Christ: how do divided\nspirits break the bonds of peace, which are the joints of this\nbody! And how doth the breakings of the body and church of Christ\nwound the spirit of Christians, and oftentimes occasion the spirit\nand life of Christianity to languish, if not to expire! How needful\nis it, then, that we endeavour 'the unity of the spirit in the\nbond of peace?'\n\nSecond, I now come to show you wherein this unity and peace consists,\nand this I shall demonstrate in five particulars.\n\n1. This unity and peace may consist in the ignorance of many truths,\nand in the holding of some errors; or else this duty of peace and\nunity could not be practicable by any on this side perfection. But\nwe must now endeavour the unity of the Spirit, 'till we all come\nin the unity of the faith, and of the knowledge of the Son of God'\n(Eph 4:13). Because now, as the apostle saith, 'we know in part,\nand we prophesy in part,' and 'now we see through a glass, darkly'\n(1 Cor 13:12). And as this is true in general, so we may find it\ntrue if we descend to particular instances: the disciples seemed\nto be ignorant of that great truth which they had often, and in\nmuch plainness, been taught by their Master once and again, viz.,\nthat his kingdom was not of this world, and that in the world they\nshould suffer and be persecuted, yet in Acts 1:6 we read, that they\nasked of him if he would 'at this time restore again the kingdom\nto Israel?' thereby discovering that Christ's kingdom, as they\nthought, should consist in his temporal jurisdiction over Israel,\nwhich they expected should now commence and take place amongst\nthem. Again, our Lord tells them that he had many things to say,\nand these were many important truths which they could not now bear\n(John 16:12). And that these were important truths appears by the\n10th and 11th verses, where he is discoursing of righteousness\nand judgment; and then adds, that he had yet many things to say\nwhich they could not bear; and thereupon promises the Comforter\nto lead them into ALL TRUTH; which implies that they were yet\nignorant of many truths, and consequently held divers errors; and\nyet for all this he prays for, and presses them to their great\nduty of peace and unity (John 14:27; 17:21). To this may be added\nthat of Hebrews 5:11, where the author saith, He had many things\nto say of the priestly office of Christ, which, by reason of their\ndulness, they were not capable to receive; as also that in Acts\n10, where Peter seems to be ignorant of that truth, viz., that the\ngospel was to be preached to all nations; and contrary hereunto,\nhe erred in thinking it unlawful to preach amongst the Gentiles.\nI shall add two texts more; one is Acts 19:2, where we read, That\nthose disciples which had been discipled and baptized by John,\nwere yet ignorant of the Holy Ghost, and knew not, as the text\ntells us, 'whether there be any Holy Ghost,' or no; though John\ndid teach constantly, that he that should come after him, should\nbaptize with the Holy Ghost and fire. From hence we may easily and\nplainly infer, that Christians may be ignorant of many truths, by\nreason of weak and dull capacities, and other such like impediments,\neven while those truths are with much plainness delivered to\nthem. Again, we read (Heb 5:13) of some that were 'unskillful in\nthe word of righteousness,' who nevertheless are called babes in\nChrist, and with whom unity and peace is to be inviolably kept\nand maintained.\n\n2. As this unity and peace may consist in the ignorance of many\ntruths, and in the holding some errors, so it must consist with,\nand it cannot consist without, the believing and practising those\nthings which are necessary to salvation and church communion; and\nthey are, (1.) Believing that Christ the Son of God died for the\nsins of men. (2.) That whoever believeth ought to be baptized.\n(3.) The third thing essential to this communion is a holy and a\nblameless conversation.\n\n(1.) That believing that the Son of God died for the sins of men\nis necessary to salvation, I prove by these texts, which tell us\nthat he that doth not believe shall be damned (Mark 16:16; John\n3:18; 2 Thess 2:12; Rom 10:10).\n\nThat it is also necessary to church-communion, appears from Matthew\n16:16-18. Peter having confessed that Christ was the Son of the\nliving God, Christ thereupon assures Peter, that upon this rock,\nviz., this profession of faith, or this Christ which Peter had\nconfessed, he would build his church, and the gates of hell should\nnot prevail against it. And (1 Cor 3:11), the apostle having told\nthe Corinthians they were God's building, presently adds, that\nthey could not be built upon any foundation but upon that which\nwas laid, which was Jesus Christ. All which proves, that Christian\nsociety is founded upon the profession of Christ; and not only\nScripture, but the laws of right reason, dictate this, that some\nrules and orders must be observed for the founding all society,\nwhich must be consented to by all that will be of it. Hence it comes\nto pass, that to own Christ as the Lord and head of Christians,\nis essential to the founding Christian society.\n\n(2.) The Scriptures have declared that this faith gives the\nprofessors of it a right to baptism, as in the case of the eunuch\n(Acts 8), when he demanded why he might not be baptized? Philip\nanswereth, that if he believed with all his heart, he might; the\neunuch thereupon confessing Christ, was baptized.\n\nNow, that baptism is essential to church-communion, I prove\nfrom 1 Corinthians 12, where we shall find the apostle labouring\nto prevent an evil use that might be made of spiritual gifts, as\nthereby to be puffed up; and to think that such as wanted them,\nwere not of the body, or to be esteemed members; he thereupon\nresolves, that whoever did confess Christ, and own him for his\nhead, did it by the Spirit (v 3), though they might not have such\na visible manifestation of it as others had; and therefore they\nought to be owned as members, as appears (v 23). And not only because\nthey have called him Lord by the Spirit, but because they have,\nby the guidance and direction of the same Spirit, been baptized\n(v 13): 'For by one Spirit we are all baptized into one body,'\n&c. I need not go about to confute that notion that some of late\nhave had of this text, viz., that the baptism here spoken of is\nthe baptism of the Spirit, because you have not owned and declared\nthat notion as your judgment; but on the contrary, all of you that\nI have ever conversed with, have declared it to be understood of\nbaptism with water, by the direction of the Spirit. If so, then\nit follows, that men and women are declared members of Christ's\nbody by baptism, and cannot be by Scripture reputed and esteemed\nso without it; which farther appears from Romans 6:5, where men,\nby baptism, are said to be planted into 'the likeness of his death.'\nAnd (Col 2:12), we are said to be 'buried with him by baptism.'\nAll which, together with the consent of all Christians, (some few\nin these late times excepted,) do prove that baptism is necessary\nto the initiating persons into the church of Christ.\n\n(3.) Holiness of life is essential to church-communion, because it\nseems to be the reason why Christ founded a church in the world,\nviz., that men might thereby be watched over and kept from falling;\nand that if any be overtaken with a fault, he that is spiritual\nmight restore him.\n\nThat by this means men and women might be preserved, without\nblame, to the coming of Christ; and 'the grace of God teacheth us\nto deny ungodliness and worldly lusts, and to live soberly and\nuprightly in this present evil world' (Titus 2:11,12). 'And let\nevery one that nameth the name of Christ depart from iniquity' (2\nTim 2:19). And James tells us, speaking of the Christian religion,\nthat 'pure religion, and undefiled, before God--is to visit the\nfatherless and widows in their affliction, and to keep himself\nunspotted from the world' (James 1:27). From all which, together\nwith many more texts that might be produced, it appears that an\nunholy and profane life is inconsistent with Christian religion\nand society, and that holiness is essential to salvation and\nchurch-communion; so that these three things--faith, baptism, and\na holy life, as I said before, all churches must agree and unite\nin, as those things which, when wanting, will destroy their\nbeing. And let not any think, that when I say believing the Son\nof God died for the sins of men is essential to salvation and\nchurch-communion, that I hereby would exclude all other articles\nof the Christian creed as not necessary, as the belief of the\nresurrection of the dead and eternal judgment, &c.; which, for want\nof time, I omit to speak particularly to, and the rather because\nI understand this great article, of believing the Son of God died\nfor the sins of men, is comprehensive of all others, and is that\nfrom whence all other articles may easily be inferred.\n\nAnd here I would not be mistaken, as though I held there were\nnothing else for Christians to practise, when I say this is all\nthat is requisite to church-communion; for I very well know that\nChrist requires many other things of us after we are members of\nhis body, which, if we knowingly or maliciously refuse, may be the\ncause, not only of excommunication, but damnation. But yet these\nare such things as relate to the wellbeing, and not to the being,\nof churches; as laying on of hands, in the primitive times, upon\nbelievers, by which they did receive the gifts of the Spirit--this,\nI say, was for the increase and edifying of the body, and not\nthat thereby they might become of the body of Christ, for that\nthey were before. And do not think that I believe laying on of\nhands was no apostolical institution, because I say men are not\nthereby made members of Christ's body, or because I say that it\nis not essential to church-communion. Why should I be thought to\nbe against a fire in the chimney, because I say it must not be in\nthe thatch of the house? Consider, then, how pernicious a thing\nit is to make every doctrine, though true, the bound of communion;\nthis is that which destroys unity; and, by this rule, all men must\nbe perfect before they can be in peace. For do we not see daily,\nthat as soon as men come to a clearer understanding of the mind\nof God, to say the best of what they hold, that presently all men\nare excommunicable, if not damnable, that do not agree with them.\nDo not some believe and see that to be pride and covetousness,\nwhich others do not, because, it may be, they have more narrowly\nand diligently searched into their duty of these things than others\nhave? What then? must all men that have not so large acquaintance\nof their duty herein be excommunicated? Indeed, it were to be\nwished that more moderation in apparel and secular concernments\nwere found among churches; but God forbid, that if they should\ncome short herein, that we should say, as one lately said, that\nhe could not communicate with such a people, because they were\nproud and superfluous in their apparel.\n\nLet me appeal to such, and demand of them, if there was not a\ntime, since they believed and were baptized, wherein they did not\nbelieve laying on of hands a duty; and did they not then believe,\nand do they not still believe, they were members of the body of\nChrist? And was not there a time when you did not so well understand\nthe nature and extent of pride and covetousness as now you do?\nAnd did you not then believe, and do you not still believe, that\nyou were true members of Christ, though less perfect? Why, then,\nshould you not judge of those that differ from you herein, as you\njudged of yourselves when you were as they now are? How needful,\nthen, is it for Christians to distinguish, if ever they would be\nat peace and unity, between those truths which are essential to\nchurch-communion, and those that are not!\n\n3. Unity and peace consists in our making one shoulder to practise\nand put in execution the things we do know. 'Nevertheless, whereto\nwe have--attained, let us walk by the same rule, and mind the same\nthing' (Phil 3:16). How sad is it to see our zeal consume us, and\nour precious time, in things doubtful and disputable, while we are\nnot concerned nor affected with the practice of those indisputable\nthings we all agree in! We all know charity to be the great\ncommand, and yet how few agree to practise it! We all know they\nthat labour in the Word and doctrine are worthy of double honour;\nand that God hath ordained, that they which preach the gospel should\nlive of the gospel; these duties, however others have cavilled\nat them, I know you agree in them, and are persuaded of your duty\nherein; but where is your zeal to practise? O how well would it\nbe with churches if they were but half as zealous for the great,\nand plain, and indisputable things, and the more chargeable and\ncostly things of religion, as they are for things doubtful or less\nnecessary, or for things that are no charge to them, and cost them\nnothing but the breath of contention, though that may be too great\na price for the small things they purchase with it.\n\nBut further: Do we not all agree, that men that preach the gospel\nshould do it like workmen that need not be ashamed? and yet how\nlittle is this considered by many preachers, who never consider,\nbefore they speak, of what they say, or whereof they affirm! How\nfew give themselves to study that they may be approved! How few\nmeditate, and give themselves to these things, that their profiting\nmay appear to all!\n\nFor the Lord's sake, let us unite to practise those things we know;\nand if we would have more talents, let us all agree to improve\nthose we have.\n\nSee the spirit that was among the primitive professors, that knowing\nand believing how much it concerned them, in the propagating of\nChristianity, to show forth love to one another, that so all might\nknow them to be Christ's disciples, rather than there should be\nany complainings among them, they sold all they had. Oh how zealous\nwere these to practise, and, with one shoulder, to do that that\nwas upon their hearts for God! I might further add, how often have\nwe agreed in our judgment? and hath it not been upon our hearts,\nthat this and the other thing is good to be done to enlighten the\ndark world, and to repair the breaches of churches, and to raise\nup those churches that now lie agasping, and among whom the soul\nof religion is expiring? But what do we more than talk of them?\nDo not most decline these things when they either call for their\npurses or their persons to help in this and such like works as\nthese? Let us then, in what we know, unite, that we may put it in\npractice, remembering that, if we know these things, we shall be\nhappy if we do them.\n\n4. This unity and peace consists in our joining and agreeing to pray\nfor, and to press after, those truths we do not know. The disciples\nin the primitive times were conscious of their imperfections,\nand, therefore, they, with one accord, continued in prayer and\nsupplications. If we were more in the sense of our own ignorances\nand imperfections, we should carry it better towards those that\ndiffer from us; then we should abound more in the spirit of meekness\nand forbearance, that thereby we might bring others, or be brought\nby others, to the knowledge of the truth; this would make us go\nto God, and say with Elihu, That which we know not, teach thou us\n(Job 34:32). Brethren, did we but all agree that we were erring\nin many things, we should soon agree to go to God, and pray for\nmore wisdom and revelation of his mind and will concerning us.\n\nBut here is our misery, that we no sooner receive any thing for\ntruth, but we presently ascend the chair of infallibility with it,\nas though in this we could not err; hence it is we are impatient\nof contradiction, and become uncharitable to those that are not\nof the same mind; but now a consciousness that we may mistake,\nor that if my brother err in one thing I may err in another--this\nwill unite us in affection, and engage us to press after perfection,\naccording to that of the apostle, 'Brethren, I count not myself\nto have apprehended: but this one thing I do, forgetting those\nthings which are behind, and reaching forth to those things\nwhich are before, I press toward the mark, for the prize of the\nhigh calling of God in Christ Jesus,' 'and if in any thing ye\nbe otherwise minded, God shall reveal even this unto you' (Phil\n3:13-15). O then, that we could but unite and agree to go to God\nfor one another, in confidence that he will teach us; and that if\nany one of us want wisdom, as who of us does not, we might agree\nto ask of God, who giveth to all men liberally, and upbraideth no\nman. Let us, like those people spoken of in Isaiah 2, say one to\nanother, Come, let us go to the Lord, for 'he will teach us of\nhis ways, and we will walk in his paths.'\n\n5. This unity and peace mainly consists in unity of love and affection;\nthis is the great and indispensable duty of all Christians; by\nthis they are declared Christ's disciples; and hence it is that\nlove is called the great commandment, the old commandment, and\nthe new commandment--that which was commanded in the beginning,\nand will remain to the end; yea, and after the end. 'Charity never\nfaileth: but--whether there be tongues, they shall cease; whether\nthere be knowledge, it shall vanish away' (1 Cor 13:8). 'And now\nabideth faith, hope, charity--but the greatest of these is charity'\n(v 13). 'Above all these things put on charity, which is the bond\nof perfectness' (Col 3:14). Because charity is 'the end of the\ncommandment' (1 Tim 1:5). Charity is therefore called the royal\nlaw; and though it had a superintendency over other laws, and,\ndoubtless, is a law to which other laws must give place when they\ncome in competition with it. 'Above all things, [therefore,] have\nfervent charity among yourselves, for charity shall cover the\nmultitude of sins' (1 Peter 4:8). Let us, therefore, live in unity\nand peace, and the God of love and peace will be with us.\n\nThat you may so do, let me remember you, in the words of a learned\nman, that the unity of the church is a unity of love and affection,\nand not a bare uniformity of practice and opinion.\n\nThird, Having shown you wherein this unity consists, I now come to\nthe third general thing propounded, and that is, to show you the\nfruits and benefits of unity and peace; together with the mischiefs\nand inconveniences that attend those churches where unity and peace\nare wanting.\n\n1. Unity and peace is a duty well-pleasing to God, who is styled\nthe author of peace, and not of confusion, in all the churches.\nGod's Spirit rejoiceth in the unity of our spirits; but, on the\nother hand, where strife and divisions are, there the Spirit of\nGod is grieved. Hence is it that the apostle no sooner calls upon\nthe Ephesians not to grieve the Spirit of God, but he presently\nsubjoins us a remedy against that evil: that they put away bitterness\nand evil speaking, 'and be ye kind one to another, tender-hearted,\nforgiving one another, even as God for Christ's sake hath forgiven\nyou' (Eph 4:32).\n\n2. As unity and peace is pleasing to God, and rejoiceth his Spirit,\nso it rejoiceth the hearts and spirits of God's people--unity and\npeace brings heaven down upon earth among us. Hence it is that\nthe apostle tells us (Rom 14:17) that 'the kingdom of God is not\nmeat and drink; but righteousness, and peace, and joy in the Holy\nGhost.' Where unity and peace is, there is heaven upon earth; by\nthis we taste the first fruits of that blessed estate we shall one\nday live in the fruition of, when we shall come 'to the general\nassembly and church of the first-born,' whose names are written\nin heaven, 'and to God, the judge of all, and to the spirits of\njust men made perfect' (Heb 12:23).\n\nThis outward peace of the church, as a learned man observes,\ndistils into peace of conscience, and turns writings and readings\nof controversy into treatises of mortification and devotion.\n\nAnd the psalmist tells us, that it is not only good, but pleasant\n'for brethren to dwell together in unity' (Psa 133), but where\nunity and peace is wanting, there are storms and troubles; 'where\nenvy and strife is, there is confusion and every evil work' (James\n3:16). It is the outward peace of the church that increaseth our\ninward joy, and the peace of God's house gives us occasion to eat\nour meat with gladness in our houses (Acts 2:46).\n\n3. The unity and peace of the church makes communion of saints\ndesirable. What is it that embitters church-communion, and makes it\nburdensome, but divisions? Have you not heard many complain that\nthey are weary of church-communion, because of church contention?\nbut now, where unity and peace is, there Christians long for\ncommunion.\n\nDavid saith that he was glad when they said unto him, 'Let us go\ninto the house of the Lord' (Psa 122:1). Why was this, but because,\nas the third verse tells us, Jerusalem was a city compact together,\nwhere the tribes went up, the tribes of the Lord, to give thanks\nto his name. And David, speaking of the man that was once his\nfriend, doth thereby let us know the benefit of peace and unity\n(Psa 55:14): 'We,' saith he, 'took sweet counsel together, and\nwalked unto the house of God in company.' Where unity is strongest,\ncommunion is sweetest and most desirable. You see, then, that peace\nand union fill the people of God with desires after communion; but,\non the other hand, hear how David complains (Psa 120:5), 'Woe is\nme that I sojourn in Meshech, that I dwell in the tents of Kedar!'\nThe psalmist here is thought to allude to a sort of men that dwelt\nin the deserts of Arabia, that got their livings by contention;\nand, therefore, he adds (v 6), that his soul had long dwelt with\nthem that hated peace: this was that which made him long for\nthe courts of God, and esteem one day in his house better than\na thousand. This made his soul even faint for the house of God,\nbecause of the peace of it; 'Blessed are they,' saith he, 'that\ndwell in thy house: they will be still praising thee' (Psa 84:4).\nThere is a certain note of concord, as appears (Acts 2) where we\nread of primitive Christians, meeting with one accord, praising\nGod.\n\n4. Where unity and peace is, there many mischiefs and inconveniences\nare prevented which attend those people where peace and unity\nare wanting; and of those many that might be mentioned, I shall\nbriefly insist upon these nine:--\n\n(1.) Where unity and peace are wanting, there is much precious\ntime spent to no purpose. How many days are spent, and how many\nfruitless journeys made to no profit, where the people are not in\npeace! How often have many redeemed time, even in seed-time and\nharvest, when they could scarce afford it to go to church, and by\nreason of their divisions, come home worse than they went, repenting\nthey have spent so much precious time to so little benefit! How sad\nis it to see men spend their precious time, in which they should\nwork out their salvation, by labouring, as in the fire, to prove\nan uncertain and doubtful proposition, and to trifle away their\ntime, in which they should make their calling and election sure,\nto make sure of an opinion which, when they have done all, they are\nnot infallibly sure whether it be true or no; because all things\nnecessary to salvation and church-communion are plainly laid down\nin Scripture, in which we may be infallibly sure of the truth of\nthem; but for other things that we have no plain texts for, but\nthe truth of them depends upon our interpretations, here we must\nbe cautioned that we do not spend much time in imposing those\nupon others, or venting those among others, unless we can assume\ninfallibility--otherwise, we spend time upon uncertainty; and whoever\ncasts their eyes abroad, and doth open their ears to intelligence,\nshall both see, and, to their sorrow, hear that many churches spend\nmost of their time in jangling and contending about those things\nwhich are neither essential to salvation or church-communion,\nand that which is worse, about such doubtful questions which they\nare never able to give an infallible solution of; but now, where\nunity and peace is, there our time is spent in praising God, and\nin those great questions--what we should do to be saved? and how\nwe may be more holy and more humble towards God, and more charitable\nand more serviceable to one another?\n\n(2.) Where unity and peace is wanting, there is evil surmising and\nevil speaking, to the damage and disgrace, if not to the ruining\nof one another (Gal 5:14,15): 'The whole law is fulfilled in one\nword, Thou shalt love thy neighbour as thyself; but if ye bite\nand devour one another, take heed that ye be not consumed one of\nanother.' No sooner the bond of charity is broken, which is as a\nwall about Christians, but soon they begin to make havoc and spoil\nof one another; then there is raising evil reports, and taking\nup evil reports against each other. Hence it is that whispering\nand backbiting proceeds, and going from house to house to blazon\nthe faults and infirmities of others: hence it is that we watch\nfor the haltings of one another, and do inwardly rejoice at the\nmiscarriages of others, saying in our hearts, Ah, ah, so we would\nhave it; but now, where unity and peace is, there is charity; and\nwhere charity is, there we are willing to hide the faults, and\ncover the nakedness of our brethren. 'Charity thinketh no evil'\n(1 Cor 13:5), and, therefore, it cannot surmise, neither will it\nspeak evil.\n\n(3.) Where unity and peace is wanting, there can be no great matters\nenterprised; we cannot do much for God nor much for one another.\nWhen the devil would hinder the bringing to pass of good in\nnations and churches, he divides their councils; and, as one well\nobserves, he divides their heads, that he may divide their hands;\nwhen Jacob had prophesied of the cruelty of Simeon and Levi, who\nwere brethren, he threatens them with the consequent of it (Gen\n49:7): 'I will divide them in Jacob, and scatter them in Israel.' The\ndevil is not to learn that maxim he hath taught the Machiavellians\nof the world, divide et impera--divide and rule; it is a united\nforce that is formidable: hence the spouse, in the Canticles,\nis said to be 'but one,' 'and the only one of her mother' (Cant\n6:9). Hereupon it is said of her (v 10) that she is 'terrible as\nan army with banners.' What can a divided army do, or a disordered\narmy, that have lost their banners, or, for fear or shame, thrown\nthem away? In like manner, what can Christians do for Christ, and\nthe enlarging his dominions in the world, in bringing men from\ndarkness to light, while themselves are divided and disordered?\nPeace is, to Christians, as great rivers are to some cities, which,\nbesides other benefits and commodities, are natural fortifications,\nby reason whereof those places are made impregnable; but when, by\nthe subtilty of an adversary or the folly of the citizens, these\nwaters come to be divided into little petty rivulets, how soon are\nthey assailed and taken! Thus it fares with churches; when once\nthe devil, or their own folly divides them, they will be so far\nfrom resisting of him, that they will be soon subjected by him.\n\nPeace is to churches as walls to cities; nay, unity hath defended\ncities that had no walls. It was once demanded of Agesilaus why\nLacedemon had no walls; he answers, pointing back to the city,\nthat the concord of the citizens was the strength of the city. In\nlike manner, Christians are strong when united; then they are more\ncapable to resist temptation, and to succour such as are tempted.\nWhen unity and peace is among the churches, then are they like a\nwalled town; and when peace is the church's walls, salvation will\nbe her bulwarks.\n\nPlutarch tells us of one Silurus that had eighty sons, whom he\ncalls to him as he lay upon his death-bed, and gave them a sheaf\nof arrows; thereby to signify, that if they lived in unity they\nmight do much; but, if they divided, they would come to nothing.\nIf Christians were all of one piece--if they were all but one\nlump, or but one sheaf or bundle, how great are the things they\nmight do for Christ and his people in the world, whereas, otherwise,\nthey can do little but dishonour him, and offend his.\n\nIt is reported of the leviathan, that his strength is in his scales\n(Job 41:15-17): 'His scales are his pride, shut up together, as\nwith a close seal. One is so near to another, that no air can come\nbetween them. They are joined one to another, they stick together,\nthat they cannot be sundered.' If the church of God were united\nlike the scales of leviathan, it would not be every brain-sick\nnotion, nor angry speculation, that would cause their separation.\n\nSolomon saith, Two are better than one, because if one fail, the\nother may raise him; then surely twenty are better than two, and\nan hundred are better than twenty, for the same reason--because\nthey are more capable to help one another. If ever Christians would\ndo any thing to raise up the fallen tabernacles of Jacob, and to\nstrengthen the weak, and comfort the feeble, and to fetch back\nthose that have gone astray, it must be by unity.\n\nWe read of the men of Babel (Gen 11:6), 'The Lord said, Behold the\npeople is one--And now nothing will be restrained from them which\nthey have imagined to do.'\n\nWe learn, by reason, what great things may be done in worldly\nachievements where unity is. And shall not reason, assisted with\nthe motives of religion, teach us that unity among Christians may\nenable them to enterprise greater things for Christ? Would not this\nmake Satan fall from heaven like lightning? For as unity built\nliteral Babel, it is unity that must pull down mystical Babel.\nAnd, on the other hand, where divisions are, there is confusion;\nby this means, a Babel hath been built in every age. It hath\nbeen observed by a learned man, and I wish I could not say truly\nobserved, that there is most of Babel and confusion among those\nthat cry out most against it.\n\nWould we have a hand to destroy Babylon, let us have a heart to\nunite one among another.\n\nOur English histories tell us, that after Austin the monk had been\nsome time in England, that he heard of some of the remains of the\nBritish Christians, which he convened to a place, which Cambden, in\nhis Britannia, calls Austin's Oak. Here they met to consult about\nmatters of religion; but such was their division, by reason of\nAustin's imposing spirit, that our stories tell us that synod was\nonly famous for this, that they only met, and did nothing. This\nis the mischief of divisions, they hinder the doing of much good;\nand if Christians that are divided be ever famous for any thing,\nit will be that they have often met together, and talked of this\nand the other thing, but they did nothing.\n\n(4.) Where unity and peace is wanting, there the weak are wounded,\nand the wicked are hardened. Unity may well be compared to precious\noil (Psa 133:2). It is the nature of oil to heal that which is\nwounded, and to soften that which is hard. Those men that have\nhardened themselves against God and his people, when they shall\nbehold unity and peace among them, will say, God is in them indeed;\nand, on the other hand, are they not ready to say, when they see\nyou divided, that the devil is in you, that you cannot agree?\n\n(5.) Divisions, and want of peace, keep those out of the church\nthat would come in; and cause many to go out that are in.\n\n'The divisions of Christians (as a learned man observes) are a\nscandal to the Jews, an opprobrium to the Gentiles, and an inlet\nto atheism and infidelity.' Insomuch that our controversies about\nreligion, especially as they have been of late managed, have made\nreligion itself become a controversy. O, then, how good and pleasant\na thing is it for brethren to dwell together in unity! The peace\nand unity that was among the primitive Christians drew others to\nthem. What hinders the conversion of the Jews, but the divisions\nof Christians? Must I be a Christian, says the Jew? What Christian\nmust I be; of what sect must I be of? The Jews, as one observes,\nglossing upon that text in Isaiah 11:6, where it is prophesied,\nthat the lion and the lamb shall lie down together, and that there\nshall be none left to hurt nor destroy in all God's holy mountain;\nthey interpreting these sayings to signify the concord and peace\nthat shall be among the people that shall own the Messiah, do\nfrom hence conclude that the Messiah is not yet come, because of\nthe contentions and divisions that are among those that profess\nhim; and the apostle saith (1 Cor 14:23), that if an unbeliever\nshould see their disorders, he would say they were mad; but where\nunity and peace is, there the churches are multiplied. We read\n(Acts 9;31) that when the churches had rest, they multiplied; and\n(Acts 2:46,47) when the church was serving God 'with one accord,'\nthe Lord added to them 'daily such as should be saved.'\n\nIt is unity brings men into the church, and divisions keep them out.\nIt is reported of an Indian, passing by the house of a Christian,\nand hearing them contending, being desired to turn in, he refused,\nsaying Habamach dwells there--meaning that the devil dwelt there;\nbut where unity and peace is, there God is; and he that dwells in\nlove, dwells in God. The apostle tells the Corinthians, that if\nthey walked orderly, even the unbeliever would hereby be enforced\nto come and worship, and say, God was in them indeed; and we read\n(Zech 8:23) of a time when ten men shall take hold of a Jew, and\nsay, 'We will go with you; for we have heard that God is with\nyou.'\n\nAnd hence it is that Christ prays (John 17:21) that his disciples\nmight be one, as the Father and he were one, that the world might\nbelieve the Father sent him. As if he should say, you may preach\nme as long as you will, and to little purpose, if you are not at\npeace and unity among yourselves. Such was the unity of Christians\nin former days, that the intelligent heathen would say of them,\nthat though they had many bodies, yet they had but one soul. And\nwe read the same of them (Acts 4:32) that 'the multitude of them\nthat believed were of one heart and of one soul.'\n\nAnd as the learned Stillingfleet observes, in his Irenicum,--'The\nunity and peace that was then among Christians, made religion amiable\nin the judgment of impartial heathens. Christians were then known\nby the benignity and sweetness of their dispositions, by the candour\nand ingenuity of their spirits, by their mutual love, forbearance,\nand condescension to one another: but either this is not the\npractice of Christianity,' viz., a duty that Christians are now\nbound to observe, 'or else it is not calculated for our meridian,\nwhere the spirits of men are of too high an elevation for it; for\nif pride and uncharitableness, if divisions and strifes, if wrath\nand envy, if animosities and contentions, were but the marks of\ntrue Christians, Diogenes need never light his lamp at noon to\nfind out such among us; but if a spirit of meekness, gentleness,\nand condescension; if a stooping to the weaknesses and infirmities\nof one another; if pursuit after peace, when it flies from us, be\nthe indispensable duties and characteristical notes of Christians,\nit may possibly prove a difficult inquest to find out such among\nthe crowds of those that shelter themselves under that glorious\nname.'\n\nIt is the unity and peace of churches that brings others to them,\nand makes Christianity amiable. What is prophesied of the church\nof the Jews, may in this case be applied to the Gentile church\n(Isa 66:12) that when once God extends peace to her like a river,\nthe Gentiles shall come in like a flowing stream; then, and not\ntill then, the glory of the Lord shall arise upon his churches,\nand his glory shall be seen among them; then shall their hearts\nfear and be enlarged, because the abundance of the nations shall\nbe converted to them.\n\n(6.) As want of unity and peace keeps those out of the church that\nwould come in, so it hinders the growth of those that are in. Jars\nand divisions, wranglings and prejudices, eat out the growth, if\nnot the life, of religion. These are those waters of Marah that\nembitter our spirits, and quench the Spirit of God. Unity and peace\nis said to be like the dew of Hermon, and as a dew that descended\nupon Zion, where the Lord commanded his blessing (Psa 133:3).\n\nDivisions run religion into briers and thorns, contentions and\nparties. Divisions are to churches like wars in countries. Where\nwar is, the ground lieth waste and untilled; none takes care of\nit. It is love that edifieth, but division pulleth down. Divisions\nare, as the northeast wind to the fruits, which causeth them to\ndwindle away to nothing; but when the storms are over, every thing\nbegins to grow. When men are divided, they seldom speak the truth\nin love; and then, no marvel they grow not up to him in all things,\nwhich is the head.\n\nIt is a sad presage of an approaching famine, as one well observes,\nnot of bread nor water, but of hearing the Word of God; when the\nthin ears of corn devour the plump full ones; when the lean kine\ndevour the fat ones; when our controversies about doubtful things,\nand things of less moment, eat up our zeal for the more indisputable\nand practical things in religion; which may give us cause to fear\nthat this will be the character by which our age will be known to\nposterity, that it was the age that talked of religion most and\nloved it least.\n\nLook upon those churches where peace is, and there you shall\nfind prosperity. When the churches had rest, they were not only\nmultiplied, but, walking in the fear of the Lord, and the comforts\nof the Holy Ghost, they were edified; it is when the whole body\nis knit together, as with joints and bands, that they increase\nwith the increase of God.\n\nWe are at a stand sometimes why there is so little growth among\nchurches; why men have been so long in learning, and are yet so\nfar from attaining the knowledge of the truth. Some have given one\nreason, and some another; some say pride is the cause, and others\nsay covetousness is the cause; I wish I could say these were no\ncauses. But I observe that when God entered his controversy with his\npeople of old, he mainly insisted upon some one sin, as idolatry,\nand shedding innocent blood, &c., as comprehensive of the rest;\nnot but that they were guilty of other sins, but those that were\nthe most capital are particularly insisted on; in like manner, whoever\nwould but take a review of churches that live in contentions and\ndivisions, may easily find that breach of unity and charity is\ntheir capital sin, and the occasion of all other sins. No marvel,\nthen, that the Scripture saith the whole law is fulfilled in love;\nand if so, then, where love is wanting, it must needs follow the\nwhole law is broken. It is where love grows cold that sin abounds;\nand therefore the want of unity and peace is the cause of that\nleanness and barrenness that is among us: it is true in spirituals\nas well as temporals, that peace brings plenty.\n\n(7.) Where unity and peace is wanting, our prayers are hindered.\nThe promise is, that what we shall agree to ask shall be given us\nof our heavenly Father. No marvel we pray and pray, and yet are\nnot answered; it is because we are not agreed what to have.\n\nIt is reported that the people in Lacedemonia, coming to make\nsupplications to their idol-god, some of them asked for rain, and\nothers of them asked for fair weather; the oracle returns them\nthis answer, That they should go first and agree among themselves.\nWould a heathen god refuse to answer such prayers in which the\nsupplicants were not agreed; and shall we think the true God will\nanswer them?\n\nWe see, then, that divisions hinder our prayers, and lay a prohibition\non our sacrifice. 'If thou bring thy gift to the altar,' saith\nChrist, 'and there remeberest that thy brother hath ought against\nthee; leave there thy gift--and go--and first be reconciled to thy\nbrother, and then come and offer it' (Matt 5:24). So that want of\nunity and charity hinders even our particular prayers and devotions.\n\nThis hindered the prayers and fastings of the people of old from\nfinding acceptance (Isa 58:3); the people ask the reason wherefore\nthey fasted, and God did not see, nor take notice of them. He gives\nthis reason, because they fasted for strife and debate, and hid\ntheir face from their own flesh. Again (Isa 59), the Lord saith,\nHis hand was not shortened, that he could not save; nor his\near heavy, that he could not hear: but their sins had separated\nbetween their God and them. And among those many sins they stood\nchargeable with, this was none of the least, viz., that the way\nof peace they had not known. You see where peace was wanting,\nprayers were hindered, both under the Old and New Testament.\n\nThe sacrifice of the people in Isaiah 65, that said, Stand farther\noff, I am holier than thou, was as smoke in the nostrils of the\nLord. On the other hand, we read how acceptable those prayers were\nthat were made 'with one accord' (Acts 4:24, compared with verse\n31). They prayed with one accord, and they were all of one heart\nand of one soul. And see the benefit of it; 'they were all filled\nwith the Holy Ghost, and they spake the Word with boldness': which\nwas the very thing they prayed for, as appears (v 29). And the\napostle exhorts the husband to dwell with his wife, that their\nprayers might not be hindered (1 Peter 3:7). We see, then, want\nof unity and peace, either in families or churches, is a hindrance\nof prayers.\n\n(8.) It is a dishonour and disparagement to Christ that his family\nshould be divided. When an army falls into mutiny and division, it\nreflects disparagement on him that hath the conduct of it. In like\nmanner, the divisions of families are a dishonour to the heads and\nthose that govern them. And if so, then how greatly do we dishonour\nour Lord and Governor, who gave his body to be broken, to keep\nhis church from breaking, who prayed for their peace and unity,\nand left peace at his departing from them for a legacy, even a\npeace which the world could not bestow upon them.\n\n(9.) Where there is peace and unity, there is a sympathy with each\nother; that which is the want of one will be the want of all,--Who\nis afflicted, saith the apostle, and I burn not?[1] we should then\nremember them that are in bonds, as bound with them; and them which\nsuffer adversity, as being ourselves also of the body (Heb 13:3).\nBut where the body is broken, or men are not reckoned or esteemed\nof the body, no marvel we are so little affected with such as are\nafflicted. Where divisions are, that which is the joy of the one\nis the grief of another; but where unity, and peace, and charity\nabounds, there we shall find Christians in mourning with them that\nmourn, and rejoicing with them that rejoice; then they will not\nenvy the prosperity of others, nor secretly rejoice at the miseries\nor miscarriages of any.\n\nFourth, Last of all, I now come to give you twelve directions and\nmotives for the obtaining peace and unity.\n\nIf ever we would live in peace and unity, we must pray for it. We\nare required to seek peace: of whom, then, can we seek it with\nexpectation to find it, but of him who is a God of peace, and\nhath promised to bless his people with peace? It is God that hath\npromised to give his people one heart, and one way; yet for all\nthese things he will be sought unto. O then let us seek peace, and\npray for peace, because God shall prosper them that love it.\n\nThe peace of churches is that which the apostle prays for in all\nhis epistles; in which his desire is, that grace and peace may be\nmultiplied and increased among them.\n\n1. They that would endeavour the peace of the churches, must be\ncareful who they commit the care and oversight of the churches to;\nas, first, over and besides those qualifications that should be in\nall Christians, they that rule the church of God should be men of\ncounsel and understanding; where there is an ignorant ministry,\nthere is commonly an ignorant people,--according as it was of old,\nLike priest, like people.\n\nHow sad is it to see the church of God committed to the care of\nsuch that pretend to be teachers of others, that understand not what\nthey say, or whereof they affirm. No marvel the peace of churches\nis broken, when their watchmen want skill to preserve their unity,\nwhich of all other things is as the church's walls; when they are\ndivided, no wonder they crumble to atoms, if there is no skilful\nphysician to heal them. It is sad when there is no balm in Gilead,\nand when there is no physician there. Hence it is, that the wounds\nof churches become incurable, like the wounds of God's people of\nold; either not healed at all, or else slightly healed, and to no\npurpose. May it not be said of many churches at this day, as God\nsaid of the church of Israel, that he sought for a man among them\nthat should stand in the gap, and make up the breach, but he found\nnone?\n\nRemember what was said of old (Mal 2:7), The priest's lips should\npreserve knowledge; and the people 'should seek the law at his\nmouth.' But when this is wanting, the people will be stumbling and\ndeparting from God and one another; therefore God complains (Hosea\n4:6) that his people were 'destroyed for want of knowledge'; that\nis, for want of knowing guides; for if the light that is in them\nthat teach be darkness, how great is that darkness; and if the\nblind lead the blind, no marvel both fall into the ditch.\n\nHow many are there that take upon them to teach others, that\nhad need be taught in the beginning of religion; that instead\nof multiplying knowledge, multiply words without knowledge; and\ninstead of making known God's counsel, darken counsel by words\nwithout knowledge? The apostle speaks of some that did more than\ndarken counsel, for they wrested the counsel of God (2 Peter\n3:16). In Paul's epistles, saith he, are 'some things hard to be\nunderstood, which they that are unlearned and unstable wrest, as\nthey do also the other scriptures unto their own destruction.'\nSome things in the Scripture are hard to be known, and they are\nmade harder by such unlearned teachers as utter their own notions\nby words without knowledge.\n\nNone are more bold and adventurous to take upon them to expound\nthe dark mysteries and sayings of the prophets and revelations, and\nthe 9th of the Romans,--which, I believe, contains some of those\nmany things which, in Paul's epistles, Peter saith were 'hard\nto be understood.' I say, none are more forward to dig in these\nmines than those that can hardly give a sound reason for the\nfirst principles of religion; and such as are ignorant of many\nmore weighty things that are easily to be seen in the face and\nsuperficies of the Scripture; nothing will serve these but swimming\nin the deeps, when they have not yet learned to wade through the\nshallows of the Scriptures. Like the Gnostics of old, who thought\nthey knew all things, though they knew nothing as they ought to\nknow. And as those Gnostics did of old, so do such teachers of late\nbreak the unity and peace of churches. How needful, then, is it,\nthat if we desire the peace of churches, that we choose out men\nof knowledge, who may be able to keep them from being shattered\nand scattered with every wind of doctrine; and who may be able to\nconvince and stop the mouths of gainsayers!\n\n2. You must not only choose men of counsel; but if you would design\nthe unity and peace of the churches, you must choose men of courage\nto govern them; for as there must be wisdom to bear with some, so\nthere must be courage to correct others; as some must be instructed\nmeekly, so others must be rebuked sharply, that they may be sound\nin the faith; there must be wisdom to rebuke some with long-suffering,\nand there must be courage to suppress and stop the mouths of others.\nThe apostle tells Titus of some 'whose mouths must be stopped,'\nor else they would 'subvert whole houses' (Titus 1:11). Where\nthis courage hath been wanting, not only whole houses, but whole\nchurches have been subverted. And Paul tells the Galatians, that\nwhen he saw some endeavour to bring the churches into bondage,\nthat he did not give place to them, 'no, not for an hour,' &c.\n(Gal 2:5). If this course had been taken by the rulers of churches,\ntheir peace had not been so often invaded by unruly and vain\ntalkers.\n\nIn choosing men to rule, if you would endeavour to keep the unity\nof the spirit and the bond of peace thereby, be careful you choose\nmen of peaceable dispositions. That which hath much annoyed the\npeace of churches, hath been the froward and perverse spirits\nof the rulers thereof. Solomon therefore adviseth, that 'with a\nfurious man we should not go, lest we learn his ways, and get a\nsnare to our souls' (Prov 22:24,25). And with the froward we learn\nfrowardness. How do some men's words eat like a canker; who instead\nof lifting up their voices like a trumpet, to sound a parley for\npeace, have rather sounded an alarm to war and contention. If ever\nwe would live in peace, let us reverence the feet of them that\nbring the glad tidings of it.\n\nO how have some men made it their business to preach contentions,\nand upon their entertainment of every novel opinion, to preach\nseparation! How hath God's Word been stretched and torn, to furnish\nthese men with arguments to tear churches! Have not our ears heard\nthose texts that saith, 'Come out from among them, and be separate,'\n&c.; and, 'Withdraw from every brother that walks disorderly?' I\nsay, have we not heard these texts, that were written to prevent\ndisorder, brought to countenance the greatest disorder that ever\nwas in the church of God, even schism and division? whereas one\nof these exhortations was written to the church of Corinth, to\nseparate themselves from the idol's temple, and the idol's table,\nin which many of them lived in the participation of, notwithstanding\ntheir profession of the true God, as appears 2 Corinthians 6:16,\n17, compared with 1 Corinthians 8:7, and 1 Corinthians 10:14, 20,\n22 recites: and not for some few or more members, who shall make\nthemselves both judges and parties, to make separation, when and\nas often was they please, from the whole congregation and church\nof God where they stood related; for by the same rule, and upon\nthe same ground, may others start some new question among these new\nseparatists, and become their own judges of the communicableness\nof them, and thereupon make another separation from these, till\nat last two be not left to walk together. And for that other text\nmentioned (2 Thess 3:6) where Paul exhorts the church of Thessalonica\nto withdraw themselves from every brother that walks disorderly,\nI cannot but wonder that any should bring this to justify their\nseparation, or withdrawing from the communion of a true, though a\ndisorderly, church. For,\n\n(1.) Consider that this was not writ for a few members to withdraw\nfrom the church, but for the church to withdraw from disorderly\nmembers.\n\n(2.) Consider that if any offended members, upon pretence of\nerror, either in doctrine or practice, should by this text become\njudges, as well as parties, of the grounds and lawfulness of\ntheir separation, then it will follow, that half a score notorious\nheretics, or scandalous livers, when they have walked so as they\nforesee the church are ready to deal with them, and withdraw from\nthem, shall anticipate the church, and pretend somewhat against\nthem, of which themselves must be judges, and so withdraw from the\nchurch, pretending either heresy or disorder; and so condemn the\nchurch, to prevent the disgrace of being condemned by the church.\nHow needful, then, is it that men of peaceable dispositions, and\nnot of froward and factious and dividing spirits, be chosen to\nrule the church of God, for fear lest the whole church be leavened\nand soured by them.\n\n4. As there must be care used in choosing men to rule the church\nof God, so there must be a consideration had that there are many\nthings darkly laid down in Scripture; this will temper our spirits,\nand make us live in peace and unity the more firmly in things in\nwhich we agree; this will help us to bear one another's burden, and\nso fulfil the law of Christ, inasmuch as all things necessary to\nsalvation and church-communion are plainly laid down in Scripture.\nAnd where things are more darkly laid down, we should consider\nthat God intended hereby to stir up our diligence, that thereby\nwe might increase our knowledge, and not our divisions; for it may\nbe said of all discoveries of truth we have made in the Scriptures,\nas it is said of the globe of the earth, that though men have\nmade great searches, and thereupon great discoveries, yet there\nis still a terra incognita--an unknown land; so there is in the\nScriptures; for after men have travelled over them, one age after\nanother, yet still there is, as it were, a terra incognita, an\nunknown tract to put us upon farther search and inquiry, and to\nkeep us from censuring and falling out with those who have not yet\nmade the same discoveries; that so we may say with the Psalmist,\nwhen we reflect upon our short apprehensions of the mind of God,\nthat we have seen an end of all perfections, but God's commands are\nexceeding broad; and as one observes, speaking of the Scriptures,\nthat there is a path in them leading to the mind of God, which lieth\na great distance from the thoughts and apprehensions of men. And\non the other hand, in many other places, God sits, as it were, on\nthe superficies and the face of the letter, where he that runs may\ndiscern him speaking plainly, and no parable at all. How should the\nconsideration of this induce us to a peaceable deportment towards\nthose that differ.\n\n5. If we would endeavour peace and unity, we must consider how God\nhath tempered the body, that so the comely parts should not separate\nfrom the uncomely, as having no need of them (1 Cor 12:22-25).\nThere is in Christ's body and house some members and vessels less\nhonourable (2 Tim 2:20); and therefore we should not, as some\nnow-a-days do, pour the more abundant disgrace, instead of putting\nthe more abundant honour, upon them. Did we but consider this,\nwe should be covering the weakness and hiding the miscarriages of\none another, because we are all members one of another, and the\nmost useless member in his place is useful.\n\n6. If we would live in peace, let us remember our relations to\nGod--as children to a father, and to each other as brethren. Will\nnot the thoughts that we have one Father quiet us, and the thoughts\nthat we are brethren unite us? It was this that made Abraham\npropose terms of peace to Lot (Gen 13): 'Let there be no strife,'\nsaith he, 'between us, for we are brethren.' And we read of Moses,\nin Acts 7:26, using this argument to reconcile those that strove\ntogether, and to set them at one again: 'Sirs,' saith he, 'ye are\nbrethren; why do ye wrong one to another?' A deep sense of this\nrelation, that we are brethren, would keep us from dividing.\n\n7. If we would preserve peace, let us mind the gifts, and graces,\nand virtues that are in each other; let these be more in our eye\nthan their failings and imperfections. When the apostle exhorted\nthe Philippians to peace, as a means hereunto, that so the peace\nof God might rule in their hearts, he tells them (4:8), that if\nthere were any virtue, or any praise, they should think of these\nthings. While we are always talking and blazoning the faults of\none another, and spreading their infirmities, no marvel we are so\nlittle in peace and charity; for as charity covereth a multitude\nof sins, so malice covereth a multitude of virtues, and makes us\ndeal by one another as the heathen persecutors dealt with Christians,\nviz., put them in bears' skins, that they might the more readily\nbecome a prey to those dogs that were designed to devour them.\n\n8. If we would keep unity and peace, let us lay aside provoking\nand dividing language, and forgive those that use them. Remember\nthat old saying, Evil words corrupt good manners. When men think to\ncarry all afore them, with speaking uncharitably and disgracefully\nof their brethren or their opinions, may not such be answered as\nJob answered his unfriendly visitants (Job 6:25), 'How forcible\nare right words! But what doth your arguing reprove?' How healing\nare words fitly spoken! A word in season, how good is it! If we\nwould seek peace, let us clothe all our treaties for peace with\nacceptable words; and where one word may better accommodate than\nanother, let that be used to express persons or things by, and let\nus not, as some do, call the different practices of our brethren\nwill-worship, and their different opinions doctrines of devils,\nand the doctrine of Balaam, who taught fornication, &c., unless\nwe can plainly, and in expressness of terms, prove it so; such\nlanguage as this hath strangely divided our spirits, and hardened\nour hearts one towards another.\n\n9. If we would live in peace, let us make the best constructions of\none another's words and actions. Charity judgeth the best, and it\nthinks no evil; if words and actions may be construed to a good sense,\nlet us never put a bad construction upon them. How much hath the\npeace of Christians been broken by an uncharitable interpretation\nof words and actions? As some lay to the charge of others that\nwhich they never said, so, by straining men's words, others lay\nto their charge that they never thought.\n\n10. Be willing to hear and learn, and obey those that God by his\nprovidence hath set over you; this is a great means to preserve\nthe unity and peace of churches. But when men, yea, and sometimes\nwomen, shall usurp authority, and think themselves wiser than\ntheir teachers, no wonder if these people run into contentions and\nparties, when any shall say they are not free to hear those whom\nthe church thinks fit to speak to them. This is the first step to\nschism, and is usually attended, if not timely prevented, with a\nsinful separation.\n\n11. If you would keep the unity of the spirit in the bond of\npeace, be mindful that the God whom you serve is a God of peace,\nand your Saviour is a Prince of peace, and that his ways are ways\nof pleasantness, and all his paths are peace; and that Christ was\nsent into the world to give light to them that sit in darkness and\nin the shadow of death, and to guide our feet in the way of peace.\n\n12. Consider the oneness of spirit that is among the enemies of\nreligion; though they differ about other things, yet to persecute\nreligion, and extirpate religion out of the earth, here they will\nagree: the devils in the air, and the devils in the earth, all the\ndevils in hell, and in the world, make one at this turn. Shall the\ndevil's kingdom be united, and shall Christ's be divided? Shall\nthe devils make one shoulder to drive on the design of damning\nmen, and shall not Christians unite to carry on the great design\nof saving of them? Shall the Papists agree and unite to carry on\ntheir interest, notwithstanding the multitudes of orders, degrees,\nand differences, that are among them, and shall not those that\ncall themselves reformed churches unite to carry on the common\ninterest of Christ in the world, notwithstanding some petty and\ndisputable differences that are among them? Quarrels about religion,\nas one observes, were sins not named among the Gentiles. What a\nshame is it, then, for Christians to abound in them, especially\nconsidering the nature of the Christian religion, and what large\nprovisions the author of it hath made to keep the professors of it\nin peace; insomuch, as one well observes, it is next to a miracle\nthat ever any, especially the professors of it, should fall out\nabout it.\n\n13. Consider and remember that the Judge stands at the door; let\nthis moderate our spirits, that the Lord is at hand. What a sad\naccount will they have to make when he comes, that shall be found\nto smite their fellow-servants, and to make the way to his kingdom\nmore narrow than ever he made it? Let me close all in the words of\nthat great apostle (2 Cor 13:11): 'Finally, brethren, farewell. Be\nperfect, be of good comfort, be of one mind, live in peace; and\nthe God of love and peace shall be with you.'\n\nPOSTSCRIPT.\n\nReader, I thought good to advertise thee that I have delivered this\nto thy hand in the same order and method in which it was preached,\nand almost in the same words, without any diminishings or considerable\nenlargings, unless it be in the thirteen last particulars, upon\nsome of which I have made some enlargements, which I could not\nthen do for want of time; but the substance of every one of them\nwas then laid down in the same particular order as here thou hast\nthem: and now I have done, I make no other account, to use the\nwords of a moderate man upon the like occasion, but it will fall\nout with me, as doth commonly with him that parts a fray, both\nparties may perhaps drive at me for wishing them no worse than\npeace. My ambition of the public tranquility of the church of\nGod, I hope, will carry me through these hazards. Let both beat\nme, so their quarrels may cease; I shall rejoice in those blows\nand scars I shall take for the church's safety.\n\n\nFOOTNOTE:\n\n[1] 'Who is weak, and I am not weak? Who is offended, and I burn\nnot?'--Ed.\n\n***\n\nMR. BUNYAN'S LAST SERMON:\n\nPreached August 19TH, 1688\n\n\n\n[ADVERTISEMENT BY THE EDITOR]\n\nThis sermon, although very short, is peculiarly interesting: how it\nwas preserved we are not told; but it bears strong marks of having\nbeen published from notes taken by one of the hearers. There is\nno proof that any memorandum or notes of this sermon was found in\nthe autograph of the preacher.\n\nIn the list of Bunyan's works published by Chas. Doe, at the end of\nthe 'Heavenly Footman,' March 1690, it stands No. 44. He professes\nto give the title-page, word for word, as it was first printed,\nIt is, 'Mr. John Bunyan's last sermon, at London, preached at Mr.\nGamman's meeting-house, near Whitechapel, August 19th, 1688, upon\nJohn 1:13: showing a resemblance between a natural and a spiritual\nbirth; and how every man and woman may try themselves, and know\nwhether they are born again or not.' Published 1689, in about one\nsheet in 12mo. From this it appears to have been preached only two\ndays before his fatal illness, and twelve days before his decease,\nwhich took place August 31st, 1688. The disease which terminated\nhis invaluable life, was brought on by a journey to Reading on\nhorseback, undertaken with the benevolent design of reconciling\nan offended father to his son. Having accomplished his object, he\nrode to London; on his way home, through a heavy rain, the effects\nof which appeared soon after this, his last sermon was preached.\nHe bore, with most exemplary patience and resignation, the fever\nwhich invaded his body; and, at a distance from his wife and\nfamily, in the house of his friend Mr. Strudwick, at Snow Hill,\nhis pilgrimage was ended, and he fell asleep in perfect peace, to\nawake amidst the harmonies and glory of the celestial city.\n\nGEO. OFFOR.\n\n\nMr. Bunyan's Last Sermon\n\n\n'Which were born, not of blood, nor of the will of the flesh, nor\nof the will of man, but of God.'--John 1:13\n\nThe words have a dependance on what goes before, and therefore\nI must direct you to them for the right understanding of it. You\nhave it thus: 'He came unto his own, and his own received him not;\nbut as many as received him, to them gave he power to become the\nsons of God, even to them that believe on his name: which were\nborn, not of blood, nor of the will of the flesh--but of God.'\n\nIn the words before, you have two things. First, Some of his own\nrejecting him, when he offered himself to them. Second, Others of\nhis own receiving him, and making him welcome; those that reject\nhim, he also passes by; but those that receive him, he gives them\npower to become the sons of God.\n\nNow, lest any one should look upon it as good luck or fortune, says\nhe, they 'were born, not of blood, nor of the will of the flesh,\nnor of the will of man, but of God.' They that did not receive\nhim, they were only born of flesh and blood; but those that receive\nhim, they have God to their Father; they receive the doctrine of\nChrist with a vehement desire.\n\n[TO EXPLAIN THE TEXT.]\n\nFIRST, I will show you what he means by blood. They that believe\nare born to it, as an heir is to an inheritance--they are born of\nGod, not of flesh, nor of the will of man, but of God; not of blood,\nthat is, not by generation, not born to the kingdom of heaven by\nthe flesh, not because I am the son of a godly man or woman--that\nis meant by blood (Acts 17:26); He 'hath made of one blood\nall nations.' But when he says here, 'not of blood,' he rejects\nall carnal privileges they did boast of: they boasted they were\nAbraham's seed; no, no says he, it is not of blood; think not to\nsay you have Abraham to your father; you must be born of God, if\nyou go to the kingdom of heaven.\n\nSECOND, 'Nor of the will of the flesh.' What must we understand\nby that?\n\nIt is taken for those vehement inclinations that are in man, to\nall manner of looseness, fulfilling the desires of the flesh: that\nmust not be understood here; men are not made the children of God\nby fulfilling their lustful desires. It must be understood here\nin the best sense: there is not only in carnal men a will to be\nvile, but there is in them a will to be saved also; a will to go\nto heaven also. But this it will not do; it will not privilege\na man in the things of the kingdom of God: natural desires after\nthe things of another world, they are not an argument to prove a\nman shall go to heaven whenever he dies. I am not a free-willer,\nI do abhor it; yet there is not the wickedest man but he desires,\nsome time or other, to be saved; he will read some time or other,\nor, it may be, pray, but this will not do: 'It is not of him that\nwilleth, nor of him that runneth, but of God that sheweth mercy.'\nThere is willing and running, and yet to no purpose (Rom 9:16).\nIsrael, which followed after the law of righteousness, have not\nobtained it (v 30). Here, I do not understand, as if the apostle\nhad denied a virtuous course of life to be the way to heaven;\nbut that a man without grace, though he have natural gifts, yet\nhe shall not obtain privilege to go to heaven, and be the son of\nGod. Though a man without grace may have a will to be saved, yet\nhe cannot have that will God's way. Nature, it cannot know any\nthing but the things of nature--the things of God knows no man\nbut by the Spirit of God; unless the Spirit of God be in you, it\nwill leave you on this side the gates of heaven. 'Not of blood, nor\nof the will of the flesh, nor of the will of man, but of God.' It\nmay be, some may have a will, a desire that Ishmael may be saved;\nknow this, it will not save thy child. If it was our will, I would\nhave you all go to heaven. How many are there in the world that\npray for their children, and cry for them, and are ready to die\n[for them]? and this will not do. God's will is the rule of all;\nit is only through Jesus Christ: 'which were born, not of flesh,\nnor of the will of man, but of God.'\n\nNow I come to the doctrine.\n\nMen that believe in Jesus Christ, to the effectual receiving\nof Jesus Christ, they are born to it. He does not say they shall\nbe born to it, but they are born to it--born of God unto God and\nthe things of God, before he receives God to eternal salvation.\n'Except a man be born again, he cannot see the kingdom of God.'\nNow, unless he be born of God, he cannot see it: suppose the kingdom\nof God be what it will, he cannot see it before he be begotten\nof God. Suppose it be the gospel, he cannot see it before he be\nbrought into a state of regeneration. Believing is the consequence\nof the new birth; 'not of blood, nor of the will of man, but of\nGod.'\n\nFirst, I will give you a clear description of it under one similitude\nor two. A child, before it be born into the world, is in the dark\ndungeon of its mother's womb: so a child of God, before he be born\nagain, is in the dark dungeon of sin, sees nothing of the kingdom\nof God; therefore it is called a new birth: the same soul has love\none way in its carnal condition, another way when it is born again.\n\nSecond, As it is compared to a birth, resembling a child in his\nmother's womb, so it is compared to a man being raised out of the\ngrave; and to be born again, is to be raised out of the grave\nof sin; 'Awake, thou that sleepest, and arise from the dead, and\nChrist shall give thee light.' To be raised from the grave of sin\nis to be begotten and born (Rev 1:5); there is a famous instance\nof Christ; He is 'the first begotten of the dead'; he is the\nfirst-born from the dead, unto which our regeneration alludeth;\nthat is, if you be born again by seeking those things that are\nabove, then there is a similitude betwixt Christ's resurrection\nand the new birth; which was born, which was restored out of this\ndark world, and translated out of the kingdom of this dark world,\ninto the kingdom of his dear Son, and made us live a new life--this\nis to be born again: and he that is delivered from the mother's\nwomb, it is the help of the mother; so he that is born of God, it\nis by the Spirit of God. I must give you a few consequences of a\nnew birth.\n\n(1.) First of all, A child, you know, is incident to cry as soon\nas it comes into the world; for if there be no noise, they say it\nis dead. You that are born of God, and Christians, if you be not\ncriers, there is no spiritual life in you--if you be born of God,\nyou are crying ones; as soon as he has raised you out of the dark\ndungeon of sin, you cannot but cry to God, What must I do to be\nsaved? As soon as ever God had touched the jailer, he cries out,\n'Men and brethren, what must I do to be saved?' Oh! how many prayerless\nprofessors is there in London that never pray! Coffee-houses will\nnot let you pray, trades will not let you pray, looking-glasses\nwill not let you pray; but if you was born of God, you would.\n\n(2.) It is not only natural for a child to cry, but it must crave\nthe breast; it cannot live without the breast--therefore Peter\nmakes it the true trial of a new-born babe: the new-born babe\ndesires the sincere milk of the Word, that he may grow thereby:\nif you be born of God, make it manifest by desiring the breast\nof God. Do you long for the milk of the promises? A man lives one\nway when he is in the world, another way when he is brought unto\nJesus Christ (Isa 66). They shall suck and be satisfied; if you\nbe born again, there is no satisfaction till you get the milk of\nGod's Word into your souls (Isa 66:11). To 'suck and be satisfied\nwith the breasts of her consolation.' Oh! what is a promise to\na carnal man? A whore-house, it may be, is more sweet to him; but\nif you be born again, you cannot live without the milk of God's\nWord. What is a woman's breast to a horse? But what is it to a\nchild? there is its comfort night and day, there is its succour\nnight and day. O how loath are they it should be taken from them:\nminding heavenly things, says a carnal man, is but vanity; but to\na child of God, there is his comfort.\n\n(3.) A child that is newly born, if it have not other comforts\nto keep it warm than it had in its mother's womb, it dies; it\nmust have something got for its succour: so Christ had swaddling\nclothes prepared for him; so those that are born again, they must\nhave some promise of Christ to keep them alive; those that are in\na carnal state, they warm themselves with other things; but those\nthat are born again, they cannot live without some promise of\nChrist to keep them alive; as he did to the poor infant in Ezekiel\n16:8: I covered thee with embroidered gold: and when women are\nwith child, what fine things will they prepare for their child!\nOh, but what fine things has Christ prepared to wrap all in that\nare born again! Oh what wrappings of gold has Christ prepared for\nall that are born again! Women will dress their children, that\nevery one may see them how fine they are; so he in Ezekiel 16:11:\n'I decked thee also with ornaments, and I put bracelets upon thine\nhands, and a chain on thy neck; and I put a jewel on thy forehead,\nand ear-rings in thine ears, and a beautiful crown upon thine head.'\nAnd, says he in verse 13, 'Thou didst prosper into a kingdom.'\nThis is to set out nothing in the world but the righteousness of\nChrist and the graces of the Spirit, without which a new-born babe\ncannot live, unless they have the golden righteousness of Christ.\n\n(4.) A child, when it is in its mother's lap, the mother takes great\ndelight to have that which will be for its comfort; so it is with\nGod's children, they shall be kept on his knee (Isa 66:11): 'They\nshall suck and be satisfied with the breasts of her consolations';\nverse 13: 'As one whom his mother comforteth, so will I comfort\nyou.' There is a similitude in these things that nobody knows of,\nbut those that are born again.\n\n(5.) There is usually some similitude betwixt the father and the\nchild. It may be the child looks like its father; so those that\nare born again, they have a new similitude--they have the image of\nJesus Christ (Gal 4). Every one that is born of God has something\nof the features of heaven upon him. Men love those children that\nare likest them most usually; so does God his children, therefore\nthey are called the children of God; but others do not look like\nhim, therefore they are called Sodomites. Christ describes children\nof the devil by their features--the children of the devil, his\nworks they will do; all works of unrighteousness, they are the\ndevil's works: if you are earthly, you have borne the image of\nthe earthly; if heavenly, you have borne the image of the heavenly.\n\n(6.) When a man has a child, he trains him up to his own liking--they\nhave learned the custom of their father's house; so are those that\nare born of God--they have learned the custom of the true church\nof God; there they learn to cry 'My Father' and 'My God'; they\nare brought up in God's house, they learn the method and form of\nGod's house, for regulating their lives in this world.\n\n(7.) Children, it is natural for them to depend upon their father\nfor what they want; if they want a pair of shoes, they go and\ntell him; if they want bread, they go and tell him; so should\nthe children of God do. Do you want spiritual bread? go tell God\nof it. Do you want strength of grace? ask it of God. Do you want\nstrength against Satan's temptations? go and tell God of it. When\nthe devil tempts you, run home and tell your heavenly Father--go,\npour out your complaints to God; this is natural to children; if\nany wrong them, they go and tell their father; so do those that\nare born of God, when they meet with temptations, go and tell God\nof them.\n\n[THE APPLICATION.]\n\nThe first use is this, To make a strict inquiry whether you be\nborn of God or not; examine by those things I laid down before,\nof a child of nature and a child of grace. Are you brought out\nof the dark dungeon of this world into Christ? Have you learned\nto cry, 'My Father?' (Jer 3:4). 'And I said, Thou shalt call me,\nMy Father.' All God's children are criers--cannot you be quiet\nwithout you have a bellyful of the milk of God's Word? cannot you\nbe satisfied without you have peace with God? Pray you, consider\nit, and be serious with yourselves; if you have not these marks,\nyou will fall short of the kingdom of God--you shall never have\nan interest there; 'there' is no intruding. They will say, 'Lord,\nLord, open to us; and he will say, I know you not.' No child of\nGod, no heavenly inheritance. We sometimes give something to those\nthat are not our children, but [we do] not [give them] our lands.\nO do not flatter yourselves with a portion among the sons, unless\nyou live like sons. When we see a king's son play with a beggar,\nthis is unbecoming; so if you be the king's children, live like the\nking's children; if you be risen with Christ, set your affections\non things above, and not on things below; when you come together,\ntalk of what your Father promised you; you should all love your\nFather's will, and be content and pleased with the exercises\nyou meet with in the world. If you are the children of God, live\ntogether lovingly; if the world quarrel with you, it is no matter;\nbut it is sad if you quarrel together; if this be amongst you, it\nis a sign of ill-breeding; it is not according to the rules you\nhave in the Word of God. Dost thou see a soul that has the image\nof God in him? Love him, love him; say, This man and I must go to\nheaven one day; serve one another, do good for one another; and\nif any wrong you, pray to God to right you, and love the brotherhood.\n\nLastly, If you be the children of God, learn that lesson--Gird\nup the loins of your mind, as obedient children, not fashioning\nyourselves according to your former conversation; but be ye holy\nin all manner of conversation. Consider that the holy God is\nyour Father, and let this oblige you to live like the children of\nGod, that you may look your Father in the face, with comfort,\nanother day.","title":"Works of John Bunyan \u2014 Volume 02","tradition":"scripture-revelation","translated_text":null,"word_count":745533}